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CALVINISM ON THE HOLY SPIRIT John Calvin on the constant need to keep on being filled with the Spirit

by

Rev. Prof. Dr. Francis Nigel Lee (Ph.D., Th.D.) Department of Systematic Theology, Queensland Presbyterian Theological College. Brisbane, Australia.

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INTRODUCTION

"Calvin was a not a Trinitarian, but a Bini-tarian!" "The Protestant Reformer Calvin rejected theCatholic doctrine of the Trinity!" "To Calvin, only the Father and the Son were both Auto-Theos(or 'God Himself') -- but not also the Holy Spirit!"

Worst of all. "The pioneer Presbyterian Reformer John Calvin -- just like the later CalvinisticWestminster Confession closely based upon his teaching -- was very woefully inadequate in hisdoctrine of the Holy Spirit!"

False views such as the above, have had their impact on the old (Northern) Presbyterian Church inthe United States of America. Consequently, in 1903, it added its own following extra chapter("XXX IV:I-IV" alias '34:1-4') -- a chapter specifically on 'The Holy Spirit' -- right at the very endof the historic and till then unsulli ed Westminster Confession of Faith.

Once may read this extra chapter in The Constitution of the Presbyterian Church in the UnitedStates of America -- published by the PCUSA’s Presbyterian Board of Publication, Philadelphia,1908, at pp. 138ff. There, this new 1903 chapter reads as follows:

"I. The Holy Spirit, the third person in the Trinity, proceeding from the Father and the Son, ofthe same substance and equal in power and glory, is, together with the Father and the Son, to bebelieved in, loved, obeyed, and worshiped throughout all ages. II Cor. 13:14; John 15:26; Matt.28:19; 3:16-7; Luke 1:35; Eph. 4:30; Heb. 1:29; I Cor. 10:10-1; Rev. 22:17; Eph. 2:18-20,22;John 14:26; 16:7; Gal. 4:6; Acts 5:3-4; Acts 16:6-7; Mark 3:29; Rom. 8:26-7; I John 2:20-7."

"II . He is the Lord and Giver of life, everywhere present in nature, and is the source of all goodthoughts, pure desires, and holy counsels in men. By Him the Prophets were moved to speak theWord of God, and all writers of the Holy Scriptures inspired to record infalli bly the mind and willof God. The dispensation of the Gospel is especially committed to Him. He prepares the way forit, accompanies it with His persuasive power, and urges its message upon the reason andconscience of men, so that they who reject its merciful offer are not only without excuse but arealso guilty of resisting the Holy Spirit. Eph. 4:30; 5:9; Gen. 1:2; John 3:5; Acts 2:1-21; Gal.5:22-5; John 16:8-11; II Pet. 1:21; II Tim. 3:16; I Cor. 2:10; I Pet. 1:11; John 16:13-5; Acts 7:51;I Th. 5:19; Eph. 4:30; Ps. 104:30."

"III . The Holy Spirit, Whom the Father is ever willi ng to give to all who ask Him, is the onlyefficient agent in the application of redemption. He convicts men of sin, moves them torepentance, regenerates them by His grace, and persuades and enables them to embrace JesusChrist by faith. He unites all believers to Christ, dwells in them as their Comforter and Sanctifier,gives to them the spirit of Adoption and Prayer, and performs all those gracious offices by whichthey are sanctified and sealed unto the day of redemption. John 3:1-8; Acts 2:38; Luke 11:13; ICor. 12:3; John 7:37-9; 16:13; 16:7-11; Rev. 22:17; Tit. 3:5-7; II Th. 2:13; Gal. 4:6; I John 4:2;Rom. 8:14,17,26-7; Eph. 4:30; I Cor. 2:13-4."

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"IV. By the indwelli ng of the Holy Spirit, all believers, being vitally united to Christ Who is theHead, are thus united one to another in the Church which is His body. He calls and anointsministers for their holy office, qualifies all other officers in the Church for their special work, andimparts various gifts and graces to its members. He gives efficacy to the Word, and to theordinances of the Gospel. By Him the Church will be preserved, increased until i t shall cover theearth, purified, and at last made perfectly holy in the presence of God. Eph. 2:14-8; 4:1-6; 5:18;Acts 2:4; 13:2; I Cor. 12; II Pet. 1:19-21; I Th. 1:5-6; John 20:22-3; Matt. 28:19-20."

Most other American Presbyterian denominations have certainly not incorporated the above-cited"chapter 34" into their version of the Westminster Confession. Nor either have any of the manyPresbyterian Churches outside of the United States, at all -- save perhaps just a few of the kindredand daughterly missionary creatures of the old PCUSA.

The principal reason, should be obvious. For, as my previous colleague Rev. Prof. N.T. Barker(Principal-Emeritus of the Queensland Presbyterian Theological College) has rightly pointed out -- there is far more on the Holy Spirit throughout the original Westminster Confession, than isnow found in this subsequent "chapter 34."

Furthermore, there are also some unbiblical statements in the above "ch. 34." The same is trueof its companion "ch. 35" (on 'The Love of God and Missions') -- in this (Northern) AmericanPCUSA (per)version of the original Westminster Confession.

These perversions have been well documented -- by my friend the great (Southern) American andlater PCA Presbyterian theologian, Rev. Prof. Dr. Morton H. Smith. See his famous 1973 bookHow Is The Gold Become Dim! (Jackson Mississippi: Premier, pp. 51-53).

Smith was formerly Stated Clerk of the General Assembly of the 1973f Presbyterian Church inAmerica -- and was elected Moderator of its General Assembly in A.D. 2000. He rightly makesseveral astute observations about the above (Northern) Presbyterian Church USA's insertions intothe Westminster Confession.

Declares Smith: "The [Northern] PCUSA adopted [in 1903] these two chapters ["34" & "35"] --in order to compromise the strong Calvinism of the Confession enough so that the [Arminian]Cumberland Presbyterians who rejected this aspect of the Confession, could be wooed into aunion with them in 1905." Subsequent events have shown this to be true.

The new chapter 34, explains Smith, Dr. makes "the suggestion that man has unaided abili ty toaccept the Gospel. There is no clear emphasis on the sovereignty of God in salvation. There isno clear reference to the doctrine of election.... The implication [in the PCUSA version] is tothe contrary. For example, the last sentence of Paragraph 2 of the [1903] chapter on the HolySpirit says: 'He prepares the way for it [the Gospel], accompanies it with His persuasive power,and urges its message upon the reason and conscience of men....'"

"Paragraph 3" of 'chapter 34,' continues Smith, "is more openly Arminian in its tone: 'The Holy

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Spirit, Whom the Father is ever willing to give to all who ask Him, is the only efficient agent inthe application of redemption.' This certainly sounds as though the unregenerate is to take theinitiative in asking for the Holy Spirit. It suspends the healing of the Spirit by the Father, uponthe requesting by men. This then gives man the final say -- as to whether or not he is going toreceive the Spirit. Such is not the teaching of John 1:12-13, John 3, and other passages -- whichspeak of the sovereignty of the Spirit in the whole matter of salvation."

I myself would add that this superadded “chapter” 34:4's statement expecting “the Church will bepreserved” by the Spirit and “ increased until i t shall cover the earth” -- may well have beenintended to mean no more than that the Church would somehow survive and extend by the skin ofits teeth, until i t merely establishes an ultimately-superficial presence on this planet. This falls farshort of the certain teachings of the Westminster Larger Catechism 191 & 195 -- that the Devilshall “be destroyed” and “the Gospel propagated throughout the World, the Jews called, thefulness of the Gentiles brought in” and “Satan trodden under our feet.” II Thess. 3:1; Rom.10:1; 11:25-26; 16:20.

For World History shall yet become Church History. Jesus Christ’s command to turn all nationsinto His Disciples (Matt. 28:18f), is certain of fulfilment. For the kingdoms of this World shallyet become the Kingdom of our God and of His Christ, and He shall keep on reigning for ever andever (Rev. 11:15). All nations shall come and worship before Him (Rev. 15:4). Indeed, thewhole Earth shall be fill ed with the knowledge of the glory of the Lord -- as the waters cover thesea (Hab. 2:14 cf. Isaiah 11:9)!

Thus a careful comparison and contrast of the above superaddition ("ch. 34") with the manyquotations from the original Westminster document cited in this present monograph, will surelydemonstrate the truth of these statements. This superaddition is in fact a supersubstraction. Indeed, the real and original Westminster Confession needed -- and still needs -- no revision.

May this monograph on John Calvin's doctrine of the infilli ng with the Holy Spirit set heartsaflame -- to the glory of our great Triune God! May it also serve as a useful introduction to ourother (more practical) monograph -- Holy Spirit Harvests: Annual Revivals at ‘Pentecost PrayerMeetings’ (especially in Andrew Murray' s South Africa, at Whitsuntides, from 1860 to 1986)!

Francis Nigel Lee. Brisbane, Australia. 1986 (updated 2000)

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1 B.J. van der Walt (ed.): Calvinus Reformator (Potchefstroom: University Press, 1982), pp. 207f & 215f.2 Inst. I:13:2-6.

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CALVINISM ON THE ONGOING INFILLING WITH THE HOLY SPIRIT

The great Genevan, Rev. Prof. Dr. John Calvin -- was the Theologian of the Holy Spirit. Calvinunswervingly held that God the Holy Spirit has constantly fill ed the Father and the Son (within theTriune God alias the eternal Jehovah Who always was and always is and always shall be).

The Spirit has fill ed the Trinity from all eternity past. He still does so, even now. He will alsoever continue to do so -- for all eternity future. Unchang-ed-ly; unchang-ing-ly; unchang-ab-ly.

The Spirit has never absorbed -- nor been absorbed by -- the Father and the Son. He never willbe. For He never could be. Indeed, He has always proceeded from the Father and the Son. Hence, He has therefore always fill ed Them (without measure). Isa. 40:12-14; John 3:34 &15:26; Rom. 11:33-36; I Cor. 2:10-16.

Calvin's doctrine of the Holy Spirit is very comprehensive. See: Warfield's Calvin's Doctrine ofthe Trinity (1909); S. van der Linde's Calvin's Doctrine of the Holy Spirit (1943); W. Krusche'sCalvin on the Operation of the Holy Spirit (1957); and B.J. Engelbrecht's The Personality of theHoly Spirit According to Calvin (1982).

In Dr. B.J. Engelbrecht's work on Calvin, the former writes1 about the latter's views: "All divineaction is, in its deepest essence, the action of the Holy Spirit.... Without the work of the HolySpirit, the coming of Christ and His work would have been in vain. One could talk, in dealingwith Calvin, of 'an all-encompassing working by God through the Holy Spirit.' Omnes tamenactiones ab Eo prodeunt [= 'all actions still proceed from Him'].... The Father is the Source ofdivine action; the Son is the God’s Wisdom; and the Holy Spirit is the executive Power. SpiritusSanctus Manus Dei Qua Suam potentiam exercet [= 'the Holy Spirit is the Hand of God, throughWhom He exerts His power']."

Says the great Genevan Reformer: "There is a Subsistence (or 'Hypothesis') of the Son, whichdistinguishes Him from the Father. The same holds in the case of the Holy Spirit. For we willimmediately prove both that He is God, and that He has a separate subsistence from the Father....

"There are three Prosoopa [or Persons]...in God.... The Father, Son and Spirit are one God.... The Son is not the Father nor the Spirit the Son... Each has His peculiar subsistence... I sayEach of the three Subsistences, while related to the Others, is distinguished by...Ownproperties."2

On I Cor. 2:10-16, Calvin rightly comments: "We have the Spirit of God as Witness. For inGod, there is nothing too deep for Him [the Spirit] to penetrate.... Only the Spirit knows

3 Comm. on I Cor. 2:10,15,16.4 Ib. I:13:18,24 & 14:20.5 Ib. I:13:22.6 W.C.F. II:3 & W.L.C. Q. 10.

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Himself; and it is His personal function to separate His Own things from those of Others.... TheSpirit of God judges everything.... Who has been God's Counsellor? Who has weighed HisSpirit...in the creation of the world, and in His other works...?"3

Calvin maintains4 that "the eternity of the Father is also the eternity of the Son and Spirit -- sinceGod never could be without His own wisdom [alias His Son] and energy [alias His Spirit].... The Scriptures teach that there is essentially but one God -- and therefore that the essence bothof the Son and Spirit is unbegotten.... God -- by the power of His Word, and His Spirit --created the heavens and the earth out of nothing [Gen. 1:1]" and by His Own Will (cf. Rev.4:11).

Calvin adds: "There is no mention made of the Spirit [nor of the Father nor the Son] antecedentto the account of the creation [Gen. 1:1ff]." Yet He is not there introduced as a shadow, but asthe essential power of God -- where Moses relates that the shapeless mass was upborne by Him(Gen. 1:2). It is quite "obvious that the eternal Spirit always existed in God -- seeing Hecherished and sustained the confused materials of heaven and earth, before they possessed orderor beauty."5

As the Calvin-istic Westminster Standards have so clearly put it: "In the unity of the Godheadthere be three persons, of one substance, power, and eternity; God the Father, God the Son, andGod the Holy Ghost (I John 5:7; Matt. 3:16-17 & 28:19; II Cor. 13:14)...; the Holy Ghost [or theDivine Spirit] eternally proceeding from the Father and the Son (John 15:26 & Gal. 4:6).... Itis proper...to the Holy Ghost [or Spirit] to proceed from the Father and the Son, from alleternity."6

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John Calvin not only believed that the Holy Ghost has always been God. The great ProtestantReformer also believed that the eternal Spirit of God was constantly active during our world'sformation -- and throughout its subsequent maintenance.

Indeed, Calvin not only keeps on "asserting the Divinity of the Spirit" -- from all eternity past,and unto all eternity future. The great Swiss theologian also refers to the constant work of theSpirit in His universe -- from its very beginning, right down to the present time.

"In the history of creation [Gen. 1:2ff]," maintains John Calvin, "the Spirit of God was expandedover the abyss or shapeless matter.... The beauty which the world displays, is maintained by theinvigorating power of the Spirit [Ps. 33:6 cf. 104:29-30]....

7 Ib. I:13:14, French version.8 Comm. On Gen. 1:2-3.9 Inst. II:2:16.10 Comm. on Acts 17:28.11 Comm. on John 5:17.12 Inst. I:13:14.

13 Comm. on Gen. 1:1.

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"Even before this beauty existed, the Spirit was at work -- cherishing the confused mass, so as toprevent its being annihilated instantly."7 On Gen. 1:2, he adds: "This rude and unpolished, orrather shapeless chaos..., before God perfected the world..., was an indigested mass... Thepower of the Spirit was necessary to sustain it...."8

The Spirit worked not only in the creation or exnihilation and then again during the formation ofthe universe. He also worked and still keeps on working also during the subsequent maintenanceof the world. Thus Calvin says that God "fills, moves, and invigorates all things by the virtue ofthe Spirit -- and that, according to the peculiar nature which each class of beings has received bythe Law of Creation."9

Further, "the power of the Spirit is spread abroad throughout all parts of the world -- [so] that itmay preserve them in their state; [and so] that He may minister unto the heaven and earth thatforce and vigour which we see, and [so that He may minister] motion to all living creatures."10 Indeed,11 "all things stand -- [only] so long as God's Spirit animates them. And [they] fail -- assoon as they are deprived of His power (Ps. 104:29)."

Continues Calvin on the Holy Spirit:12 "The Scriptures ascribe to Him...His being diffused overall space -- sustaining, invigorating, and quickening all things, both in heaven and on the earth.... His transfusing vigour into all things -- breathing into them being, life, and motion -- is plainlyDivine....

"All the peculiar attributes of the Godhead, are ascribed to Him.... He searches the deep things ofGod, and has no counsellor among the creatures. He bestows wisdom.... It is from the Spiritalone that all good gifts proceed.... Though there are diversities of gifts, 'all these worketh thatone and the self-same Spirit' (I Cor. 12:11)."

The Holy Spirit, then, is both the Divine Companion of the Father and the Son within the Trinityfrom all eternity past -- as well as Co-creator [with the Other Two Divine Persons] of all thatexists. The Word of the Lord declares: 'In the beginning, God [’Elohiym] created the heavensand the earth' (Gen. 1:1).

In the very first verse of the Bible, what does the plural ’Elohiym mean? States Dr. Calvin: "Iacknowledge that the Scripture...always recalls us to the Father, and His Word, and Spirit."13

Then the second verse of the Bible goes on to say: "Now the earth was empty and unformed; and

14 Comm. on Gen. 1:2.

15 See Calvin’s comments on Gen. 12.16.:26 -- at nn. 14-17

16 Gen. 1:2617 Comm. on Gen. 1:26.

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darkness was upon the surface of the deep. But the Spirit of God [Ruach ’Elohiym] moved [or'brooded' or 'stormed'] upon the surface of the waters" (Gen. 1:2).

What is the meaning of Ruach ’Elohiym in Gen. 1:2? Calvin answers:14 "They who understandby it the Eternal Spirit of God, do rightly.... The world...was an indigested mass.... The powerof the Spirit was necessary in order to sustain it.... This mass...was rendered stable...by the secretefficacy of the Spirit.... That 'chaos' required the secret in-spira-tion of God -- to preventspeedy dissolution."

Indeed, this Divine Spirit not merely exnihilated (or rather ‘exvoluntated’) the universe. Rev.4:11. He not only prevented and prevents its dissolution. He also maintained it and keeps onmaintaining it. Indeed, He also embroiders it. As Job says: 'By His Spirit, He has garnishedthe heavens.' Job 26:13. Moreover, He even causes the grass to grow (Ps. 104:30).

As Rev. Dr. John Calvin remarks, while yet commenting on Gen. 1:2: "The Spirit moved andagitated...over the waters for the sake of putting forth vigour.... He brooded over them tocherish them.... How could...order, so fair and distinct, subsist by itself; unless it derivedstrength [from] elsewhere? ... That [Holy] Scripture must [or had to] be fulfilled [whichdeclares]: 'Send forth Your Spirit, and they shall be created; and You shalt re-new the face ofthe earth!' Ps. 104:30.... On the other hand, as soon as the Lord takes away His Spirit -- allthings return to their dust, and vanish away (ver. 29)."

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We must now take an extended look at the original Spirit-filled condition of unfallen man. For this is absolutely fundamental for an understanding of what man the image of God once was. Even more importantly, this is also fundamental for an understanding of what, through Christ,saved man has already become in principle -- and keeps on becoming also in practice.

Now Genesis one15 implies that God the Holy Spirit Himself, on His sixth formation day, shapedun-form-ed soil into a Spirit-indwelt man -- as His very own holy image. For, at the very endof formation week -- the Three Persons of the Eternal Triune "God said [to One Another]: 'LetUs make man in Our image, after Our likeness!'"16

Here, Calvin remarks17 that unfallen "man is -- among other creatures -- a certain pre-eminentspecimen of Divine wisdom, justice, and goodness..... There exists a plurality of Persons in theGodhead.... There is something in man which refers to the Father, and the Son, and the Spirit....

18 Gen. 2:7.19 Comm.. on Gen. 2:7.20 Comm.. on Gen. 2:16ff.21 Comm.. on Rom. 5:12-6.22 Comm.. on II Cor. 3:18.23 Comm.. on Eph. 4:23-4.

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Spirit-ual re-genera-tion [after man's fall] is nothing else than the re-stora-tion of the sameimage (Col. 3:10 and Eph. 4:23f)."

Now this same Triune God 'form-ed man...and breath-ed into his nostrils the breath of life, sothat man became a living being.'18 Here Calvin observes19 that "three gradations indeed are to benoted in the creation of man -- that his ‘dead’ body was form-ed out of the dust of the earth; thatit was en-du-ed with a soul, whence it should receive vital motion; and that on this soul God en-grav-ed His own image, to which immortality is annexed."

Dr. Calvin also states:20 "We must, I say, remember from what kind of life man fell. He was, inevery respect, happy.... Since in his soul a right judgment, and a proper government, of theaffections prevailed -- there also, life reigned.... His earthly life truly would have been temporal[or subject to the passage of time]; yet he would have passed into heaven, without death..."

Further, Calvin thus brings Adam into connection with Jesus Christ as the Second Adam:21 "Thepurpose of Christ's coming, was to redeem us from the calamity into which Adam had fallen....Realization of what we possess in Christ, can come only when we have been shown what wehave lost in Adam.... Adam at his first creation had received for his posterity as well as forhimself the gifts of divine grace.... Since therefore we are all lost through Adam's sin, and re-stor-ed through the righteousness of Christ -- Adam is not improperly called a type of Christ....Christ is much more powerful to save, than Adam was to destroy.... Christ surpasses Adam!"

Of relevance here, is even II Cor. 3:18 . That says: 'We all, with open face, as in a mirror, keepon beholding the glory of the Lord and keep on being changed into the same image -- from gloryto glory -- even as by the Spirit of the Lord.' Here, Calvin says "that the purpose of the Gospelis the re-stora-tion in us of the image of God which has been cancelled by sin."22 Just as Adamwas filled with the Spirit before the fall -- so too does even fallen man now need to be filled withthe same Spirit � indeed, to keep on being filled, from faith unto yet greater faith, and fromglory unto yet greater glory, 'even as by the Spirit of the Lord.' Cf. too Rom. 1:17,20 & 2:14-16.

Calvin further observes23 that "the rule of a godly and holy life is to live not by our own spirit,but by the Spirit of Christ.... Adam was at first created in the image of God, so that he mightreflect -- as in a mirror -- the righteousness of God. But that image, having been wiped out bysin, must now be re-stor-ed in Christ. The re-genera-tion of the godly is indeed, as it is said inII Cor. 3:18, nothing else than the re-form-ation of the image of God in them.... There is a farmore rich and powerful grace of God in this second creation, than in the first.... Adam lost the

24 Comm. on Col. 3:9f.25 Institutes of the Christian Religion I:15:1-4.26 Ib. I:15:5-6.

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image which he had originally received.... It is necessary that it shall be re-stor-ed by Christ.... The design in re-genera-tion is to lead us back -- from error -- to that end for which we werecreated."

Again, Calvin also notes24 that "the 'new man'...is he who is re-form-ed by the Spirit of Christ tothe obedience of righteousness; or...re-stor-ed to its true integrity, by the same Spirit.... The endof our re-genera-tion...is that we may be made like God, and that His glory may shine forth inus.... [This] is 'the image of God' which Moses speaks of (Gen. 1:26 & 9:6).... Man represents -- as in a mirror -- the wisdom, righteousness, and goodness of God.... Our highest perfectionand blessedness, is to bear the image of God."

The great Genevan also rightly refers25 to "the purity originally conferred on Adam." For God,says Calvin, "not only deigned to animate a vessel of clay -- but to make it the habitation of animmortal spirit." For this reason, the unfallen "Adam might well glory in the great liberality ofhis Maker...."

However, "when Adam lost his first estate, he became alienated from God.... [Yet] the image ofGod was not utterly effaced in him. It was, however, so corrupted, that any thing whichremains -- is fearful deformity.... Our deliverance begins with that re-nova-tion which weobtain from Christ [Jesus] Who is therefore called the Second Adam.... He restores us to trueand substantial integrity.... The end of re-genera-tion, is to form us a-new in the image ofGod...."

Calvin continues: "The new man is re-new-ed after the image of Him Who created him (Col.3:10).... 'You must put on the new man, who has been created according to God' (Eph. 4:24)! We must now see what particulars Paul comprehends under this re-nova-tion.... He mentionsknow-ledge and...right-eousness and holi-ness."

But how could unfallen man have possessed 'holi'-ness or been 'holy' -- without being indweltby God's sanctifying or 'Holy' Spirit? Explains Calvin: "The image of God constitutes the entireexcellence of human nature -- as it shone in Adam before his fall.... It is now partly seen in theelect -- in so far as they are re-generat-ed by the Spirit."

Now then, continues Calvin,26 "God breathed into man's nostrils the breath of life (Gen. 2:7).... Paul indeed...tells us we are His [God's] offspring (Acts 17:28)...." We are His offspring "notin substance...but in quality...." For "He has adorned us with divine endowments" alias gifts --donated, by the Holy Spirit, to unfallen man as the very image of God. Indeed, even afterman's fall, the Spirit of God now saves His adopted human children -- by applying to them themerits of Christ the Second Adam.

Thus God, "by the mighty power of His Spirit, render(s) us con-form-able to Himself.... From

27 Ib. II:1:1-4.28 Ib. II:1:5-6.29 Ib. II:12:6.

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the words of Paul -- when treating of the removal [at man's fall] of the image (II Cor. 3:18) --the inference is obvious.... Man was con-form-able to God [before his fall] -- not by an influxof substance, but by the grace and virtue of the Spirit. He says [after the fall] that by beholdingthe glory of Christ, we are transformed into the same image -- as by the Spirit of the Lord.... Man was undoubtedly created to meditate on the heavenly life. So it is certain that theknowledge of it was engraven on the soul."

Calvin goes on to explain27 that "God at first formed us in His own image -- [so] that He mightelevate our minds to the pursuit of virtue and the contemplation of eternal life.... Those noblequalities...distinguish us from the lower animals...

"We [human beings, unlike what Calvin calls the ‘lower animals’] -- were endued with reasonand intelligence -- in order that we might cultivate a holy and honourable life, and regard ablessed immortality as our destined aim.... The prohibition to touch the tree of the knowledgeof good and evil was a trial of obedience -- [so] that Adam, by observing it, might prove hiswilling submission to the command of God. For the very term shows the end of the precept tohave been to keep him contented with his lot.... The promise, which gave him hope of eternallife as long as he should eat of the tree of life; and, on the other hand, the fearful denunciation ofdeath the moment he should taste of the tree of the knowledge of good and evil -- were meant toprove and exercise his faith."

Calvin next28 insists that "Adam's spirit-ual[!] life would have consisted in remaining united andbound to his Maker... The righteousness of Christ, and thereby life, is ours by communication... It follows that both of these were lost in Adam -- [so] that they might be re-cover-ed in Christ.... Christ, by His grace, re-stor-ed us to salvation.... Too, in the First Epistle to the Corinthians,when Paul would confirm believers in the confident hope of the re-surrection, he shows that thelife is re-cover-ed in Christ which was lost in Adam (I Cor. 15:22)... The hope of life, is re-stor-ed in Christ... By a wondrous communication, Christ [Who is God as well as the SecondAdam] transfuses into us the power of His own righteousness. As it is elsewhere said, 'TheSpirit is life -- because of righteousness' (I Cor. 15:22)."

Calvin continues:29 "Man was created in the image of God.... Not only did the divine gloryshine forth in the excellent endowments with which he was adorned; but God dwelt in him[!]... Adam bore the image of God.... He was united to God (this being the truest and highestperfection of dignity).... Whatever excellence was engraven on Adam, had its origin in this --that by means of the only begotten Son, he approximated to the glory of his Maker. Man,therefore, was created in the image of God (Gen. 1:27). And in him, the Creator was pleased tobehold, as in a mirror, His own glory.... Nor does Paul teach (Col. 3:10) that men are re-new-edin the image of God in any other way -- than...that they may be united together under one Head."

30 Ib. II:12:7.31 Ib. II:1:4.32 Ib. IV:14:7-10.33 Ib. IV:14:12-18.34 Eternal Predestination, 8:2 - 9:6.

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He goes on:30 "Had Adam not lost his integrity, he would, with the [unfallen] angels, have been like to God." This does not mean that man would have become divine, or even angelic. Butthis does mean that man would have received un-losable everlasting human life -- just as theunfallen angels received unlosable everlasting angelic life after the fall of the fallen angels, and -- just as God Himself keeps on possessing unlosable everlasting divine life. For man too, justlike the unfallen angels after the fall of the fallen angels, would have had his losable everlastinglife changed into unlosable everlasting life -- which God Himself, in His Own divine and uniqueway, always had from all eternity past.

Continues Calvin:30 Even if or "although the Son of God had never become incarnate � yet theimage of God was conspicuous in Adam, both in his body and his soul. In the rays of thisimage, it always appeared that Christ was truly Head... Could He not, by His divine energy,preside over men, and, by the secret virtue of His Spirit, quicken and cherish them as His body --until they were gathered into heaven...?" Of course He could! And also "His Spirit" wouldcertainly "cherish them" -- before the fall of Adam and Eve.

Before the fall, states Calvin31 regarding the Spirit-given 'Sacrament' of the tree of life, "Adam,by observing it, might prove his willing submission to the command of God.... The promisewhich gave him hope of eternal life as long as he should eat of the tree of life, and...the fearfuldenunciation of death..., were meant to prove and exercise his faith."

Calvin goes on:32 "Sacraments are...seals of goodwill which God entertains toward us. They, bysealing it to us..., increase our faith.... Faith is the proper and entire work of the Holy Spirit....

"First, the Lord teaches us and trains us by His Word; next, He confirms us by His Sacraments.... The Sacraments duly perform their office, only when accompanied by the Spirit...." And theSpirit gave certainly faith and possibly also ‘Sacrament’ to Adam -- even before his fall.

Explains John Calvin:33 "The Sacraments are confirmations of our faith.... The Lord sometimes-- when He sees meet to withdraw our assurance of the things which He had promised in theSacraments -- takes away the Sacraments themselves.... He deprives Adam of the gift..., andexpels him from the garden 'lest he put forth his hand and take also of the tree of life and live forever' (Gen. 3:22).... The term 'Sacrament'...includes generally all the signs which God evercommanded men to use... We have an example, in His giving the tree of life to Adam and Eveas an earnest of immortality, [so] that they might feel confident of the promise -- as often as theyate of the fruit."

Calvin also says:34 "Whatever in man is made new in the image of God, is always called 'Spirit.'"

35 Antidote to the Sixth Session of the Acts of the Council of Trent.36 Psychopannychia, as cited in Calvin's Tracts and Treatises, ed. Torrance (Grand Rapids: Mich., 1958),III , pp. 424-25.37 Ib., p. 454.38 Ib., pp. 425-6.

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God "created him a-new, by His Spirit." Fall-en man is "de-stit-ute of the Spirit of God..., butthe elect are led by the Spirit.... What rectitude can there be in man -- apart from the leading ofthe Holy Spirit?"

Even pre-fall "faith come[s]...by the gratuitous illumination of the Spirit.... The fruit of theSpirit, is faith (Gal. 5:22)."

After the fall, even "the elect" do not always follow "the continual direction of the Spirit... They often fall" and "err...." Yet "only those believe, whom God illumines by His Spirit."

Calvin further approvingly describes35 the "effectual working of the Holy Spirit" in the view ofAugustine. "The first man had not that grace by which he could never wish to be bad. For thehelp given him was of that nature, that he might abandon it when he would -- and remain in it ifhe would... The motion of the Holy Spirit is so efficacious that it always begets faith.... [Thus] Augustine...calls faith the life of the soul...."

Continues John Calvin: "Let us hear Augustine...: 'God was pleased that man's approach to Himshould be the effect only of His grace...; man's not withdrawing from Him should also be theeffect only of His grace... Man’s will does not obtain grace by freedom, but freedom by grace,and -- in order that it may persevere -- delectable perpetuity and insuperable fortitude... Manreceived great powers of free-will when he was created; but lost them, by sinning.'"

Dr. Calvin also rightly observes36 that "nothing can bear the image of God, but spirit -- since Godis Spirit... Colossians 3:20...enjoins us to 'put on the new man which is renewed...after the imageof Him Who created him'.... He says (Eph. 4:24), 'Put on the new man who has been createdafter God in...true holi-ness!'" Furthermore, "we say that man -- in respect of spirit -- was madepartaker of the wisdom, justice and goodness of God.... Let us hold the image of God in man tobe that which can have its seat only in the Spirit...!"

Calvin further asks:37 "Would you know what the death of the soul is? It is to be without God --to be abandoned by God, and left to itself. For if God is its life -- it loses its life when it loses thepresence of God." Before man's fall, however, the very opposite was the case.

Calvin goes on:38 "I will add another passage...(I Cor. 2:11): 'Who of men knows the things of aman -- save the spirit of man that is in him? So also, no man knows the things of God -- but theSpirit of God'.... Also, when He said (Rom. 8:16): 'The Spirit of God bears witness with ourspirit, that we are the sons of God' [as was the unfallen Adam, cf. Luke 3:38 & 3:22] -- did Henot use the same peculiarity of expression?"

39 Ib., pp. 456-7.40 See Luke 1:15,35,41,80; 2:25-27,40,52; 3:22; 4:1,14,18 cf. John 3:34.41 Gen. 3:15 cf. Rom. 16:20.42 Comm. on Luke 1:15 & 1:35.

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Again, claims Calvin:39 "Everything which had fallen in Adam, is re-new-ed in Christ... So muchhas Christ been more powerful in re-stor-ing -- than Adam in de-stroy-ing!... Man, if he had notfallen, would have been immortal.... The elect, now, are such as Adam was -- before his sin.... He was created in-ex-term-inable.... So, now, have those become -- who have been re-new-ed byChrist to a better nature."

* * * * * * *

We must now consider, in greater depth, the Spirit-fill ed Second Adam Jesus Christ. For this hasconsiderable bearing on the Spirit-fullness of the unfallen first Adam from Whom He (as man)descended.

Calvin regarded the unfallen Adam as the image of God -- and as the ancestor of the infalli bleSecond Adam Jesus Christ (according to His human nature). Adam, it seems, was already fill edwith the Holy Spirit (yet apparently subject to further growth) even before the fall -- at his verycreation. This implicitly follows from the fact that Adam's similar descendant, the Second AdamJesus Christ -- 'made under the law' (Gal. 4:4) -- was Himself 'fill ed with the Spirit' from His veryconception onward. That Second Adam remained full of the Spirit. Indeed, He too increasinglykept on being fill ed with the Spirit -- as He grew toward human maturity.40

Before the fall, the in-corrupt and holy Adam was generat-ed, and losably indwelt, by the HolySpirit. At that time, he was given an in-corrupt yet corrupt-ible inheritance.

After the fall, the corrupt-ed and un-holy Adam was re-generat-ed -- and unlosably indwelt by theHoly Spirit. At that time, he was given an in-corrupt-ible inheritance. This was done via thethen-promised certainty of the then-future in-corrupt-ible and Spirit-indwelt work of the SecondAdam Jesus Christ -- for all of His people.41

By understanding how Christ did the work Adam should have done, we can better understandAdam's task itself. In that way, we can also more clearly grasp our own task. For we have beenre-stor-ed in Christ -- to the task Adam should have per-form-ed. And we are right now beingconsummated, in Christ, toward the reward Adam would have received -- had he never sinned.

Declares Calvin:42 "We know that to Christ alone the Spirit 'was given without measure' (John3:34) -- [so] that we may draw 'out of His fulness' (John 1:16).... Those who are more plentifullyendued with grace beyond the ordinary capacity, are said to be 'full of the Holy Spirit' [as wasJesus Himself ‘without measure’ ]....

“The angel...leads the virgin [Mary] to contemplate the power of the Holy Spirit...[saying]: 'The

43 Comm. on Luke 2:40.44 Luke 2:25ff cf. 3:22ff and Matt. 3:16.

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power of the Highest shall overshadow you'.... Christ, because He was conceived by a Spirit-ualpower, is called 'the holy seed'.... He contracted no defilement from a sinful nature. For theSpirit of God kept Him pure from the very commencement. And this was done not merely [so]that He might abound in personal holiness -- but chiefly [so] that He might sanctify His ownpeople.”

Calvin states,43 regarding Jesus' boyhood, that "the endowments of His mind grew with His age." Indeed, "with age the gifts and graces of the Spirit grew also -- and increased in Him.... Thisprogress or advancement relates to His human nature. For the Divine nature could receive noincrease.... But -- from the time that He was conceived in His mother's womb -- did He notabound in all fulness of Spirit-ual gifts? For it appears absurd to say that the Son of God wantedany thing that was necessary to perfection."

Explains Calvin of Jesus:43 "It takes nothing from His glory, that He was altogether 'emptied'(Phil. 2:6).... Neither does it degrade Him, that He chose to grow not only in body -- but [also]to make progress in mind... Christ received, in His human nature, according to His age andcapacity, an increase of the free gifts of the Spirit, [in order] that, 'out of His fulness' (John 1:16),He may pour them out upon us.... 'He was invigorated in Spirit, and was full of wisdom' [Luke2:40, cf. v. 52].

“Luke thus declares, that whatever wisdom exists among men, and receives daily accessions --flows from that single fountain, from the Spirit of God.... 'The grace of God was upon Him [viz.Upon the Second Adam Jesus]' [Luke 2:40].... It includes all the excellence of every descriptionthat shone brightly in Christ."

Let us now look44 at the descent of the Spirit upon 'Christ' at the time of His baptism. Thus wasHe anointed as our Great High Priest, when attaining the required age of thirty.

Here, Calvin comments: "Jesus is called the Lord's Christ -- because He was anointed [viz. as theChrist-os alias the 'Anointed One'] by the Father.... At the same time that He received the Spirit,[He] received also the title of King and Priest [and Prophet].... 'While Jesus was praying, theheaven was opened' (Luke 3:21).... As man, when He commenced a warfare of so arduous adescription, He needed to be armed with a remarkable power of the Spirit.

"But here," continues Calvin,44 "two questions arise. The first is: Why did the Spirit, Who had[also] formerly dwelt in Christ, descend upon Him [only] at that time [of His subsequent baptismwhen around thirty]? This question is answered by a passage of the prophet Isaiah...: 'The Spiritof the Lord God is upon Me -- because the Lord God hath anointed Me to preach good tidings!'etc. (Isa. 61:1 [cf. Luke 3:21ff & 4:16-21]).

45 Comm. on John 1:32.46 Comm. on John 3:34.47 Comm. on Matt. 4:1 & Luke 4:1.

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Though the grace of the Spirit was [even from His very conception] bestowed on Christ in aremarkable and very extraordinary manner (John 3:34); yet He remained at home, as a privateperson -- till He should be called to public life by the Father. Now that the full time is come forpreparing to discharge the office of Redeemer -- He is clothed with a new power of the Spirit...."

"When Christ was preparing to preach the Gospel," concludes Calvin,44 "He was introduced byBaptism into His Office; and at the same time was endued with the Holy Spirit.... John beholdsthe Holy Spirit descending upon Christ.... Nothing carnal, or earthly, must be expected inChrist.... He comes as a godlike man ('a man fill ed with God'), descended from heaven -- inWhom the power of the Holy Spirit reigns...."

At Christ's own baptism, explains Dr. John Calvin,45 "this was the first time that the Spirit wasseen descending upon Him. Not that before this He had been empty of the Spirit. But now Heis, as it were, consecrated with a solemn ceremony.... He therefore received the Spirit on thatoccasion, not so much for Himself as for His people. And the Spirit descended visibly, [so] thatwe may know -- that in Christ dwells the abundance of all gifts, of which we are destitute andempty...."

Shortly after Christ's own baptism, His baptizer, John -- apparently referring to Jesus -- said: 'Goddoes not keep on giving [Him] the Spirit by measure.' Here Calvin makes a particularlyimportant observation:46

"I would,” insists Calvin, “follow Augustine.... He interprets it as said of Christ.... The Spiritwas not given to Christ by 'measure' -- as if the resources of grace which He possessed were insome way limited....

“Paul teaches in I Cor. 12:7 and in Eph. 4:7 that to everyone is distributed according to the'measure' of the gift -- so that none may possess the fulness on his own.... Christ is different -- inthat the Father has poured out upon Him an unlimited wealth of His Spirit. And indeed, it is rightthat the Spirit should dwell in Him without measure -- [so] that we may all draw from Hisfulness...."

Right after Christ's baptism, Luke tells us that 'Jesus [was] full of the Holy Spirit.' These wordsabout Christ, remarks Calvin,47 "imply that He was then more abundantly endued with the graceand power of the Spirit." This was done, "in order that He might be more fortified for the battles which He had to fight. For it was not without a good reason that 'the Holy Spirit descended upon Him' in a visible shape[Luke 3:22].... The grace of God shone in Him the more brightly, as the necessity arising out ofour salvation became greater.... The nature of Adam, while it was still i nnocent and reflected the

48 Comm. on Matt. 4:12.49 Luke 4:16ff.50 Comm. on Luke 4:16ff.

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brightness of the divine image, was liable to temptations....

“It was only granted that it was possible for him [the first Adam] not to sin" -- but not for himright then to be in-fall-ible! But Jesus, the Second Adam, was in-fall-ible. He could not sin. For "we know that Christ was fortified by the Spirit with such power -- that the darts of Satancould not pierce Him."

The first Adam -- though holy before he fell -- could lose the Holy Spirit. And he did! TheSecond Adam, the Holy One Himself, could not possibly lose the Holy Spirit. So He did not! This was so -- but not just because He was God. It was also the case -- because, as man, Hepossessed the Spirit of God without measure. Precisely as man -- indeed, as perfect man --Jesus the Last Adam and the Second Man could not possibly sin. I Cor. 15:45-47.

Christians, however, though saved -- because descendants of the fallen Adam, are themselvesnevertheless still sinners. But because they are also Christ-ians -- “Christ’s ones” -- even thoughthey remain sinners till they die, they cannot possibly lose Christ' s Spirit and become lost.

After Christ' s baptism for His people, Luke (4:14) says that ' Jesus returned by the power of theSpirit into Galil ee.' Here Calvin remarks48 that "it is proper to observe the mode of expressionemployed by Luke... Jesus came ' in the power' (or 'b y the power' ) of ' the Spirit' into Galil ee... It is of great consequence that our minds be always occupied and our feelings affected -- by Hisheavenly and divine power."

Finally,49 Christ then went into the synagogue of Nazareth and applied the Scripture to Himself. Said He: ' The Spirit of the Lord is upon Me -- because He hath anointed Me...to preach theGospel...' Isa. 61:1.

Comments Calvin:50 "It is certain that what is here related, belongs properly to Christ alone -- fortwo reasons. First, because He alone was endued with the fulness of the Spirit (John 3:34)....

“Secondly, because He alone, by the power of His Spirit, performs and grants all the benefits thatare here promised.... He does nothing by the suggestion or advice of men, but everything by theguidance of the Spirit of God ....

“Many make a false boast that they have the Spirit of God -- while they are destitute of His gifts.But Christ proves by the ' anointing' ...that He is endued with the Spirit of God. He then states thepurpose for which the graces of the Spirit were bestowed upon Him. It was ‘ [so] that He mightpreach the Gospel' ..."

Now "the Lord anoints His servants," observes John Calvin,50 "because the true and efficacious

51 Comm. on I Cor. 15:51ff.52 Comm. on I Cor. 15:45.53 Comm. on I Cor. 15:47-50.

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preaching of the Gospel...does not lie 'in the enticing words of man's wisdom' [I Cor. 2:4].” Instead, it lies “ in the heavenly power of the Spirit."

Calvin's reference here to First Corinthians (2:4), is the 'bridge' of all bridges -- to expedite thewalk of fallen man. For it takes fallen man from the (unlosably) Spirit-fill ed Second Adam JesusChrist -- right back to the unfallen (losably) Spirit-fill ed Adam.

Continues John Calvin:51 “Adam did not die for himself alone, but for us all.... Christ, Who is theAntitype, did not rise again merely for Himself. For He came to restore everything which hadbeen brought to ruin in Adam.... Christ, Whose function it is to restore what we have lost inAdam, is the cause of life for us."

Yet, remarks Calvin,52 there is not only a similarity but also a "contrast of Christ with Adam.... Moses states that Adam was given a living soul; but Christ, on the other hand, is endowed with alife-giving Spirit....

“Christ was also a living soul, like ourselves. But over and above His soul, the Spirit of the Lordwas poured out upon Him -- [so] that, by the power of the Spirit, He might rise from the dead,and raise up others....

“The life-giving Spirit of Christ [as our Second Adam] is poured out upon us through the grace ofregeneration..., [and He] has brought us the Spirit Who is Life.... There is every justification forcalli ng Adam the first man; and Christ the last."

Calvin concludes53 that "Christ, the man from heaven, came after Adam..., [and] He brought usthe life-giving Spirit from heaven.... We shall bear the image of the heavenly Adam.... Ourbodies need to be re-new-ed.... The only way we can enter into the Kingdom of Christ, is byChrist's re-new-ing us -- according to His own image.... Our flesh will share in the glory of God -- but only after it has been re-new-ed and re-stor-ed to life by the Spirit of Christ."

It is the (re-)indwelli ng Spirit Who effects the re-stora-tion of fall-en man -- making him onceagain the temple of the Holy Spirit. This implies that the Holy Spirit -- losably, and only in ameasure, yet increasingly -- also indwelt Adam, even in his original and un-fall-en first estate.

That same Holy Spirit -- unlosably and without measure -- indwelt the Second Adam Jesus Christ. And that same Holy Spirit -- unlosably and in increasing measure -- indwells Christ-ians or“Christ’s ones” (as the adopted children of the Second Adam Jesus Christ).

Unlike the infalli ble Jesus, Who possessed the Spirit without measure -- all of us falli ble and frailChristians possess only a measure of the Spirit. Yet, like the unfallen Adam, we can and should

54 John 3:34; Luke 1:15,35,41; 2:40,52; 3:22; 4:1,14,18.55 John 1:16; Acts 2:4,14; 4:8; 9:17; 13:8; II Cor. 1:16; Eph. 1:13; 3:16-21; 5:18ff.56 I Cor. 15:22,45 cf. Rom. 5:14-21 etc.57 Gen. 1:26-28; 2:15-24; Hos. 6 (especiall y vv. 2,3,7); Mark 1:8,10,12,13; Matt. 28:19; I Cor. 10:31;15:22-29,45-47; II Cor. 3:3,6,8,17,18 & 4:1-7; Eph. 4:23-30ff & 5:18 - 6:4ff; Col. 3:1-11; Heb. 1:1-3ff &2:3-10.58 Comm. on Gen. 3:20 & 4:1.

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constantly increase in our indwelli ng fullness of the Spirit.

Yet unlike the unfallen Adam, but like the infalli ble Second Adam Jesus Christ – we falli bleChrist-ians or “Christ’s ones” can never lose the indwelli ng Holy Spirit. For that same Spirit -- inapplying to the believer the effective work of the Spirit-fill ed Second Adam Jesus Christ -- is nowtoo altogether unlosably re-stor-ing, and increasing, and consummating us as His very elect.

So -- it was not only the in-fall-ible Second Adam Jesus Christ Who was, at His very generation,(unlosably) and progressively fill ed with the Holy Spirit (and indeed without measure).54 Nor isit also only we fall-en Christ-ians or “Christ’s ones” who are now, (unlosably) and progressively,constantly being fill ed with an increas-able and yet-more-to-be-increased measure of the sameHoly Spirit -- both at, and after, their re-genera-tion.55 No!

Even before the fall and even in his own right, also the fall-ible first Adam -- a type of Christ theSecond Adam56 -- was at his very genera-tion (losably) fill ed with a measure of that very sameHoly Spirit.57 Yet it was even then an increas-able measure which should constantly have beenincreased.

Throughout then -- whether in respect: of the Spirit-fill ed unfallen Adam; or of the infalli bleSpirit-fill ed Second Adam Jesus Christ; or of fallen yet unlosable and Spirit-fill ed Christ-ians --there are signs of being full of the Spirit, which they all have in common. What, then, are these?

Such signs do not include speaking in tongues (which neither Adam nor Christ are ever alleged tohave done). Nor do these signs include the demonstration of other miracles (which neither Adamnor almost all Christ-ians are ever said to have done). But in Adam, in Christ and in Christ-ians -- these signs of being fill ed with the Spirit include: obedience to God' s Spirit-given Law; thepleasant and joyous execution of the Spirit-given great commission of the dominion charter; andobediently serving God here and now, in the everyday jobs of our present life.57

* * * * * * *

We now look at Calvin' s doctrine of the Holy Spirit’s ongoing infilli ng of restored man. That isto say, the doctrine of the Holy Spirit’s work in Christians, after the fall of our first parents.

Right after Adam' s first sin, God' s Son or Word or Voice came to revive man -- in the cool of theevening or the ' Spirit' of the day. Gen. 3:8. Adam and Eve apparently believed this preaching ofthe Gospel. Gen. 3:15ff. For, as Calvin remarks:58 "I do not doubt that, when he [Adam] heard

59 Calvin's Against the Anabaptists (Grand Rapids: Baker, 1982 rep.), pp. 76ff.60 Response to Sadoleto, in Calvin's Opera, V, col. 393; Comm. on John 14:25-6.

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the declaration of God concerning the pro-long-ation of life -- he began again to breathe and totake courage..., as one re-viv-ed.... Eve gives thanks to God... She embraced -- by faith -- thepromise concerning the bruising of the head of the devil.... While Eve congratulates herself onthe birth of a son, she offers him to God."

At the fall, man lost God's image in the narrower sense (cf. Col. 3:9-10); retained its remnants inthe broader sense (cf. Gen. 9:6ff); and thereafter had that narrower image progressively restored -- when justified, and while being sanctified (cf. Eph. 4:23ff). Thus, Dr. Calvin says59 that the'image of God' is to be found "as a spirit-ual essence in man.... We ought to grow and profitdaily in our Lord, always advancing closer to Him -- as if we were taking one step today andanother one tomorrow, or as if we were climbing by degrees.... The 'Spirit of God' is a spark oflife which is given to us -- in order increasingly to vivify us....”

That growth, however, must always be in accordance with the revealed Word of God. This, afterman’s redemption from the fall, kept on accumulating more and more – and always toward theSpirit-written and now-completed Holy Scriptures as our only final guide.

"What apparent resemblance is there between the Pope and the Anabaptists?" -- writes Calvin. "When they [the Anabaptists] excessively rave about the Spirit -- the meaning is certainly notanything else than that they, in suppressing and burying the Word of God, make room for theirown falsehood.... The Spirit will not be a builder of new revelations.... By this single Word" ofJesus -- 'The Holy Spirit...shall teach you...and bring all things to your remembrance, whatever Ihave said unto you' -- "we may refute all the inventions which Satan has brought into the Churchfrom the beginning, under the pretence of the Spirit."60

Continues Calvin: "Mahomet and the Pope agree in holding this as a principle of their religion --that Scripture does not contain a perfection of doctrine, but that something loftier has beenrevealed by the Spirit. From the same [view]point, the Anabaptists and Libertines in our owntime have drawn their absurd notions. However, the ‘spirit’ that introduces any doctrine orinvention apart from the Gospel -- is a deceiving spirit, and not the Spirit of Christ."60

Nevertheless. It must be remembered that, although man has fallen and ceased to be the imageof God in the narrower sense, and has forfeited the indwelli ng of the Holy Spirit -- even thosetotally unregenerate are still the image in the broader sense, and are still subject to the Spirit'snon-indwelli ng influences.

Thus, Rev. Prof. Dr. John Calvin insists that "the sons of Cain, though deprived of the Spirit ofregeneration, were yet endued with gifts of no despicable kind... And we see at the present time,that the evident gifts of the Spirit are diffused throughout the whole human race....

“There are most excellent blessings which the Divine Spirit dispenses to whom He will , for the

61 Comm. on Gen. 4:20-3 & Inst. II :2:16-7.62 Comm. on I Cor. 1:20.63 Comm. on Gen. 4:26.64 Comm. on Gen. 6:3.65 Num. 11:17-29.66 Cf. his comments at Gen. 8:22; Ex. 19:1; Deut. 16:9; 26:1-11; Acts 1:5; 1:14; 2:1; 18:21; 20:16; & ICor. 16:8-9.

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common benefit of mankind.... The knowledge of those things which are of the [very] highestexcellence in human life, is said to be communicated to us by the Spirit.... In this diversity, wecan trace some remains of the divine image, distinguishing the whole human race from othercreatures."61 Yet nonetheless -- all "the liberal arts, and all the sciences, must be looked upon asempty and worthless until they have been entirely subjected to the Word and the Spirit of God."62

After dealing with the unregenerate Cain, Calvin discusses the worship of the Spirit-indwelt Sethand his fellow-believers. Here, says Rev. Prof. Dr. John Calvin,63 "God prefers this service ofpiety and faith to all sacrifices.... This is the Spirit-ual worship of God which faith produces.... Adam and Eve, with a few other of their children, were themselves true worshippers of God.... We may readily conclude -- that Seth was an upright and faith-ful servant of God."

Rev. Professor Dr. John Calvin also discusses the situation right before the great flood. Then,God said: 'My Spirit shall not always strive with [or “ judge”] man; for he too is flesh.' Gen. 6:3. Here, says the great genius of Geneva,64 "the Spirit of God acts the part of a judge within us [i.e.within all mankind] -- when[ever] He so enlightens us with reason that we pursue what is right.

“[Dr. Martin] Luther, according to his custom, applies the term to the external jurisdiction whichGod exercises by the ministry of the prophets...: 'The Spirit of God...speaks through us'.... I donot entirely reject the opinion of Luther.... But the general declaration is not to be restricted tothat particular case.... The Lord here seems to place His Spirit in opposition to the carnal natureof man.... Paul declares that the 'animal man does not receive those things which belong to theSpirit -- and that they are foolishness unto him' (I Cor. 2:14)."

Much later, long after the great flood, Moses the Mediator of the Older Testament propheticallyexpressed65 a predictive wish. ‘Would that all the Lord's people were prophets!’ – proclaimedMoses. ‘Would that the Lord would put His Spirit upon all of them!’ Could the fulfilment of this perhaps have occurred during, or near, a Pentecost Harvest Feast? At any rate -- it clearly pointed to the Spirit-drenched events of the first Pentecost Sunday afterCalvary. See Acts 2:1-4,16-18. Indeed -- as shown in my other article Annual Revivals at‘Pentecost Prayer Meetings’ -- Calvin made many important comments66 about those yearlyHarvest Feasts (both before and after the outpouring of the Spirit on Whitsuntide's PentecostSunday).

* * * * * * *

67 Comm. on Joel 1:4 and 2:23.68 Comm. on Joel 2:28.69 Comm. on John 4:14 & 7:38.

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We now proceed to Calvin's remarks about the outpouring of God's Holy Spirit on the historicPentecost Sunday seven weeks after Calvary. In this regard, his observations regarding Joel'sprophecies are of special significance.

Here Calvin remarks:67 "There had been four barren years... Whence came so sudden a change --that the pastures grew...? In those warm climates, the harvest...is earlier than with us. We here[in Europe] gather the corn in July -- but they gather it there [in Palestine], in May. “Fruit then ripens with them in March... They need the later rain...to fertili ze the ground...beforethe harvest or before the fruit came to maturity" at the annual Harvest Feast of Pentecost. "TheProphet [viz. Joel] says now, that God would be...propitious to the Jews.... For He would givethem rain" in Joel's own lifetime.

Yet in Joel 2:28, God further predicts through His Prophet: 'It shall come to pass afterward --that I will pour out My Spirit upon all flesh.' Here Calvin remarks:68

"The Prophet no doubt promises here something greater than what the fathers under the Law hadexperienced. The gift of the Spirit, we know, was enjoyed even by the ancients. But theProphet promises not what the faithful had before found; but, as we have said, somethinggreater.... The word here used, [shafak,] 'pour out'..., means not to distil -- but to pour forth ingreat abundance.... The gift of the Spirit was more copiously given to the Church -- after theadvent of Christ....

“This prophecy must be referred to the advent of Christ.... We know that what is here describedwas not fulfill ed until after Christ appeared in the world..... The Prophet now preaches of the newre-stor-ation of the Church.... Peter, in the second chapter of Acts, says that this prophecy wasfulfill ed when the Spirit was sent."

This same mighty Whitsunday occurrence, is predicted also in John 4:14 and 7:38. There, Rev.Dr. Calvin observes:69 "Believers to the very end of their lives ardently desire more abundantgrace.... The Holy Spirit is a constantly flowing well.... We have not drunk of the Spirit justfor one day, or for any short time -- but as of a perennial fountain that will never fail us....Those who believe, shall lack no spirit-ual blessings.

“He [Jesus] calls it 'living water' whose spring never grows dry, and whose flow never ceases.... Whoever believes in Christ, will have a fountain of life springing up in himself.... Christ saysthat by faith, we draw in the Spirit Who is a fountain of water -- [and Who keeps on] springingup unto everlasting life... . The Holy Spirit is like a living and ever-flowing fountain [with]inbelievers.... As believers advance in faith -- they continually aspire to new increases of the[Holy] Spirit..."

70 Comm. on John 3:5.71 Comm. on John 20:22.72 Acts 1:26's "apostles" = the next verse's "they"!73 Acts 1:26 to 2:1-4.

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Indeed, even before Pentecost Sunday -- all of the apostles themselves had already been fill edwith the Spirit. They were so fill ed -- when they were regenerated. And they were later againre-fill ed -- when they were strengthened on Easter Sunday. That too was still approximatelyseven weeks before Pentecost Sunday.

Even before Calvary itself, Jesus had already made a most solemn declaration. At that time, Hehad said that 'unless a person has been from above' and 'from the Spirit' -- he or she 'cannot enterinto' nor indeed even 'see the Kingdom of God.' John 3:3-8.

Here, Calvin70 remarks: "No one is a son of God -- until he has been renewed by...the Spirit Whocleanses us anew.... The newness of life...comes from the Spirit alone."

At a later date, on Easter Sunday, Jesus then said to His already regenerated apostles: 'Receivethe Holy Spirit!' John 20:22. Here, Calvin remarks71 that Christ "bestowed His Spirit on theapostles by breathing.... The [Holy] Spirit was given to the apostles now, in such a way that theywere...sprinkled with His grace -- and not saturated with full power.... When the Spirit [later]appeared on them, in tongues of fire -- they were entirely renewed." Hence, on PentecostSunday, we learn that they were then once again 'all fill ed with the Holy Spirit.' Acts 2:4.

The great Swiss Reformer certainly emphasizes the uniqueness and irrepeatability of what wasthen heard and seen on that first Pentecost Sunday after Calvary. Such unique and irrepeatablefeatures included the sound like a rushing mighty wind, and the sight of cloven tongues like firesitting solely upon the apostles (and not upon the rest of the disciples). Yet he nevertheless alsomakes many interesting remarks about the permanent blessings of God's Spirit -- which then tooaccompanied those extraordinary phenomena.

Calvin first stressed the uniqueness of that Pentecost Sunday and its occurrences. For it is notabout all of the disciples but rather about specifically the twelve apostles72 that the following wassaid:

“Matthias...was numbered with the eleven apostles. And when the day of Pentecost was fullycome, they [the apostles] were all with one accord in one place. And suddenly, there came asound from heaven like a rushing mighty wind. And it fill ed all the house where they [all theapostles] were sitting...

“Cloven tongues like fire appeared to them, and sat upon each of them. And they were all fill edwith the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.” 73

74 Comm. on Acts 2:2ff.75 Comm. on Acts 1:14ff.76 Comm. on Acts 1:5.77 Acts 2:38-39.

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Here Calvin remarks:74 "The appearance of the tongues -- is restricted to this event only. Forjust as the figure of a dove which descended upon Christ was an appropriate indication of [Jesus]Christ's nature and office [cf. Luke 3:22] -- so now God chooses that [irrepeatable] sign [of thosecloven tongues like fire]... The Lord gave the Holy Spirit once to His disciples in visible shape... They were all fill ed with the Holy Spirit.... The fullness of the Spirit, with which He says eachone was endowed, does not signify an equal measure of gifts in each one; but rather [signifies]the excellence which would be sufficient to enable each to execute his office."

Yet here there are also many non-unique and very repeatable features, of those same PentecostSunday occurrences. Such are features which we should fervently pray may recur repeatably,again and again, even in our own lifetimes -- and, indeed, throughout the whole course of ourearthly service of the Lord God in every sphere of life.

Thus, Calvin also notes75 that -- between Ascension Day and Pentecost Sunday -- [not just theapostles but also] the rest of the first Christian disciples in Jerusalem were all "waiting withexpectancy for the [dramatic and promised] coming of the Spirit. This was the purpose of theirprayer -- that Christ would send His Spirit, as He had promised.....

“We ask the Lord to grant to our prayers the things which we know He has promised. So it isright that, after their example, we should be instant in prayer -- [in order] that we may gain dailyincrease of the Spirit."

Continues Calvin:76 "The sending of the Holy Spirit in so spectacular a manner, was a symbol ofthe hidden grace wherewith the Lord continuously in-spire-s [or 'keeps on blowing into'] Hiselect.... To the Son, it is given to baptize with the Spirit.... So ought we to consider that thebaptism of water which we received from the hands of men, was not in vain. Because Christ,Who ordered that it be done, will do His part -- to baptize with the Spirit...."

"Let us therefore observe...that the honour due to Christ is in no way diminished. And yet -- letus hope for that fruit from our baptism which is here noted.... The apostles' teaching did notsimply sound in the air, but pierced the minds of men -- and filled them with the warmth whichcame from heaven. This power was shown forth not in the apostles' words alone, but is stillrevealed daily...."

After the outpouring of the Spirit had finished on Pentecost Sunday, Peter the same day said tothose who had attentively heard and seen it: 'Repent and be baptized, every one of you, in thename of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit! For the promise is to you, and to your children, and to all that are far off -- to as many as theLord our God shall call!'77

78 Comm. on Acts 2:38ff.79 Acts 2:4, cf. v. 14: epleestheesan...Pneumatos Hagiou.80 Acts 4:8 -- pleestheis Pneumatos Hagiou.81 Comm. on Acts 4:8.82 Acts 4:31 (cf. vv. 19 & 21) -- epleestheesan hapantes Pneumatos Hagiou.83 Comm. on Acts 4:31.84 Acts 6:3-5.85 Acts 7:55.86 Acts 9:5-18.

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Here Calvin remarks78 that Peter's listeners "were smitten with astonishment when they saw theapostles suddenly begin to speak in foreign tongues.... This does not strictly apply to us. For since it was the inauguration of His Kingdom that Christ meant to set forth by these miracles-- they lasted only for a time... Although we do not receive the Spirit to the end that we mayspeak with tongues, or be prophets, or cure the sick, or work miracles -- yet is He given to usfor a better use: so that we may believe with the heart unto righteousness, [in order] that ourtongues may be trained to true confession (Rom. 10:10)."

* * * * * * *

More interesting still are Rev. John Calvin's remarks about many of the events occurring afterthat promised and unique outpouring of the Holy Spirit into the New Testament Church on thatPentecost Sunday. Those further observations make it clear that Dr. Calvin strongly believedin subsequent and repeated or augmentative infillings with the Holy Spirit, during the lifeof Christians – and, indeed, increasingly so.

On Pentecost Sunday itself, Peter was one of those “fill ed with the Holy Spirit.” 79 On anotherday some time later, there is again a reference to Peter. There, it says that he was then freshly“fill ed with the Holy Spirit.” 80

Dr. John Calvin remarks81 that here "we are taught to seek from the Lord -- when[ever] we makeprofession of our faith -- the Spirit of fortitude and prudence.... [So] the 'fullness of the Spirit'denotes a full and exceptional measure."

Too, on a yet subsequent occasion, we are further told that the disciples (including also Peter)were later again “all fill ed with the Holy Spirit.” 82 Here, Calvin states83 that "they are all fill edwith the Holy Spirit and endowed with greater boldness."

Similarly, we see the same in Stephen. Even before he became a deacon -- he was already84

called a man “full...of the Holy Spirit.” Yet also subsequently,85 we are again told that he wasstill and perhaps indeed again “full of the Holy Spirit.” Thus Calvin too.

It is the same with Paul. Doubtless he was initially fill ed with the Spirit at his very conversion toChrist.86 Yet soon after that, he was “strengthened” and “increased”-- even while others then and

87 Acts 9:19-31.

88 Acts 13:1-4.89 Acts 13:9 (pleistheis Pneumatos Hagiou).90 Comm. on Acts 13:9.91 Acts 13:52 -- matheetai epleerounto charas kai Pneumatos Hagiou.92 Comm. on Acts 13:52.93 Acts 18:25.94 Comm. on Acts 18:25.95 Rom. 12:11.96 Comm. on Rom. 12:11.97 Rom. 3:31; 7:12,14,16,22,25.98 Comm. on Rom. 7:12-22.

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later kept on walking “in the comfort of the Holy Spirit.” 87 Subsequently, Paul was “sent forthby the Holy Spirit” 88 and then again “fill ed with the Holy Spirit.” 89 Regarding that latter, Dr.Calvin says of Paul “that the Spirit was his guide -- driving him on” in a “ fervour of zeal .” 90 Once more. We are later still told91 that the already-justified “disciples” were once again anew“fill ed with joy and with the Holy Spirit.” Truly, that is to be a repeated privilege!

Here, Calvin remarks92 that the disciples were on that occasion “‘ fill ed with joy’ -- because thegrace of the Holy Spirit was ruling within them.” Still l ater -- as regards the biblical statement93

that also Apollos was ' fervent in spirit' -- Calvin remarks that St. Luke the inspired author of thebook of Acts "very clearly attributes his [Apollos' s] fervour to the Spirit...by the in-flu-ence [orconstant ‘ in-flow-ing’ ] of the Holy Spirit"94 into the soul of Apollos.

Similarly, where Paul urges95 Christians to be ' fervent in spirit,' John Calvin explains:96 "It is thefervour of the Spirit alone which corrects our indolence. Dili gence in well-doing thereforerequires the seal which the Spirit of God has kindled in our hearts... Though this zeal is the giftof God, these duties are laid upon believers in order that they may shake off their listlessnessand take to themselves the flame which God had kindled. It usually happens that we stifle orextinguish the Spir it by our own fault.”

* * * * * * *

We now come to the testimony of the New Testament Epistles to the ongoing indwelli ng of theHoly Spirit in the believer. This includes our obedience to the Holy Spir it's Law.

Romans teaches: that “through faith..., we establish the Law” in the life of God' s child. Thus,“the Law is therefore holy...and just.” Indeed, “the Law is spirit-ual” ; and “the Law...is good.” Therefore believers are to “delight in the Law of God inwardly” -- and they are to “serve the Lawof God.” 97

Calvin' s comments on Romans seven are full of instruction. Says he:98 “The Law itself and allthat is commanded in the Law, is ‘holy’ in every way.... The ‘spirit’ would gladly obey it.... 'TheLaw is Spir it-ual” .... It not only binds the feet and the hands.... It also applies to the

99 Comm. on Rom. 8:1-2,8-10.100 Comm. on I Cor. 6:19ff.

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affections of the heart, and requires the sincere fear of God.....

“The term ‘spirit’ ..means that part of the soul which the Spirit of God has purified from evil andso refashioned -- so that the image of God shines forth.... When the Holy Spirit forms thegodly..., they are ready and eager to render their members [or all parts of their bodies]obedient to God....

“The Law calls a man to the rule of righteousness.... The Spirit leads him to render obedienceto the Divine Law!"

What Calvin is saying here, is very simple. He is saying that the Law of God or the Decalogue isthe Law of the Holy Spirit which also Christians are to keep. He is also saying that the HolySpirit is the engine needed within us, to keep on driving our own desire to observe those TenCommandments as our sanctificatory way of showing God our own gratitude to Him for the greatsalvation He has given us in Christ -- and to continue enabling us to observe God’s Law more andmore, as our way of thanking Him for all of His mercies toward us.

Paul also says that Christians are are always to keep on walking 'after the Spirit' (Rom. 8:1). Here, says Calvin,99 Paul means that they "diligently labour to subdue and mortify the flesh.... This Spirit sprinkles our souls with the blood of Christ -- not only to change us from the stain ofsin in respect of our guilt, but also to sanctify us to true purity....

“All who do not walk according to the Spirit, are alienated from Christ -- because they lack theheavenly life.... Paul exhorts them to newness of life by explaining what power the Spirit of Godhas in the elect -- and what fruit it produces....

“He explains that it is those whom God governs by His Spirit, who are spirit-ual.... They havethe Spirit dwelli ng in them... Those in whom the Spirit does not reign -- do not belong toChrist... We dare to avow that the Spirit of Christ dwells in us.... By the Spirit, He [Christ]consecrates us as temples to Himself; so, by the same Spirit, He dwells in us."

Declares Paul to Christians: ' Your body is the temple of the Spirit Who is in you.' I Cor. 6:19ff. Explains Calvin100: "Since the Spirit cannot stay in a place that is unclean, we make ourselves Hisdwelling-place only by consecrating ourselves as His temples. What a great honour Godbestows upon us, in wishing to dwell in us! So we should be all the more afraid, lest we shoulddrive Him away and He should abandon us, angered by our sacrilegious acts....

“Not only our souls, but also our bodies are temples of the Holy Spirit -- so that we may beunder no delusion about acquitting ourselves well towards Him. For we can only do that, whenwe yield ourselves to His service -- wholly and completely -- so that He may also direct the

101 Comm. on I Cor. 12:1-4.102 Comm. on I Cor. 12:8 & 12:13.

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outward actions of our lives by His Word."

* * * * * * *

We now come to the different gifts of the Holy Spirit. St. Paul declares: 'No man, speaking bythe Spirit of God, calls Jesus accursed.' He says too that 'no man can say that Jesus is the Lord,but by the Holy Spirit.' And then he adds that 'there are diversities of gifts, but the same Spirit.' I Cor. 12:3-4.

Here, Dr. John Calvin remarks101 "how great the blindness of man's mind is, when he lacks theill umination of the Holy Spirit.... If we are not to be going wrong for ever -- we must be underthe direction of the Spirit of God....

“Unbelievers have the Spirit of God when -- on occasion -- they sing the praises of Christ inglowing terms.... There is no doubt that they have Him -- in so far as that effect is concerned.” But they do not have Him permanently, or indwellingly.

“The gift of regeneration is one thing; the gift of mere factual knowledge is another. For evenJudas was en-dow-ed with that, when he preached the Gospel. We also discover from this, justhow powerless we are. For we cannot employ our tongues to give praise to God, unless they aregoverned by the Holy Spirit.,.. It is the function of the Holy Spirit to send out the power of God-- and keep it at work..."

Paul continues: 'To one, is given -- by the Spirit -- the word of wisdom; to another, the word ofknowledge -- by the same Spirit.... To another, faith[fulness] -- by the same Spirit; to another,the gifts of healing -- by the same Spirit.... One and the selfsame Spirit works all these things. He distributes to every man severally, as He wishes.... By one Spirit, we have all been baptizedinto one body..., and have all been drenched into one Spirit!' I Cor. 12:8-13.

Here, Calvin further observes:102 "Believers are richly equipped with different gifts. But letevery one acknowledge that the Spirit of God has given to him whatever he has.”

As far as those who have professed to be believers are concerned: 'In one Spirit were we allbaptized'.... Paul says: 'By Baptism, we are ingrafted into the body of Christ'.... Paul, of course,is speaking about the baptism of believers, which is efficacious through the grace of the Spirit.... Believers actually do receive the reality, with the Sacrament.... Yet, so that no-one might think that this is effected by the outward symbol -- Paul adds that it is the work of the Holy Spirit...."

Again, we were all drench-ed or 'all made to drink of one Spirit'.... Here, continues Calvin,102

Paul "is pointing out once again that it is by the power of the Spirit of Christ that we are madeto drink" or were drench-ed. "Paul therefore teaches that as soon as believers are initiated by the

103 Comm. on II Cor. 1:20ff.104 Comm. on II Cor. 3:3-10.105 Comm. on II Cor. 3:17-18.

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Baptism of Christ, they are already fill ed with zeal" and drench-ed. "Then, afterwards -- whenthey receive the Holy Supper -- they are again led, step by step.... Because they are all beingre-viv-ed...!"

In II Cor. 1:20ff, Paul remarks that God has 'anointed' Christians, and 'sealed' them. Indeed, Godhas 'given the earnest [or down-payment] of the Spirit' in their hearts.

Here Calvin explains103 that God “corrects our unfaithfulness, and strengthens us through HisSpirit.... The Spirit has been given us as an 'earnest'.... The Spirit is our surety, because Hetestifies to our adoption; and our 'sphragis’ and seal, because He establishes the good faith of thepromises....

“He is well named our 'earnest' -- because it is His work to ratify God's covenant.... WithoutHim, it would hang in suspense.... It is the office of the Holy Spirit to confirm within us whatGod promises in His Word.”

Paul also wrote that Christians “are an epistle of Christ.” Indeed, they have been and they keepon being “written not with ink but with the Spirit of the living God.” II Cor. 3:3-10.

Remarks John Calvin:104 "Hard and stubborn...[is] the human heart -- until i t has been subdued bythe Spirit of God... The ministration of the Spirit and of righteousness...endures for ever....

“The Spirit is life-giving.... How much more powerfully God's Spirit works under the Gospel,than He did formerly under the Law.... The Gospel is absurdly abused -- or rather wickedlyprofaned -- when the power and majesty of the Spirit are not allowed to shine forth from it, todraw up men's hearts and minds to heaven."

In II Cor. 3:17-8, Paul states that 'the Lord is that Spirit'; and that 'where the Spirit of the Lord is,there is liberty. But we all, with open face beholding the glory of the Lord as in a mirror, keep onbeing changed, from glory to glory, into the same image -- by the Spirit of the Lord!'

Here Calvin points out:105 "Christ gives life to the Law, by giving us His Spirit.... [Paul] meansthe Holy Spirit, Whom Christ Himself gives to us. Christ, in regenerating us, gives life to theLaw.... Christ is the Spirit.... He animates us with the life-giving power of His Spirit....

“Paul is pointing out the efficacy of the Spirit -- that all of us who have been regenerated by Hisgrace, experience to our salvation.... By continual progress, we increase both in the knowledgeof God and in conformity to His image.... The whole purpose of the Gospel is the re-stora-tionin us of the image of God, which has been cancelled by sin.... This re-stora-tion is progressiveand goes on during our whole life -- because God makes His glory to shine in us, little by little....

106 Comm. on Gal. 3:1-5.107 See Gal. 1:2 & I Cor. 2:1-4 cf. II Cor. 3:6,12,17ff & 4:5-7 (q.v.).

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The apostle speaks of progress..."

* * * * * * *

We now come to the fruits of the Spirit in all Christians. Here, in very rapid succession, Paulin Gal. 3:1-5 asks Christians five searching rhetorical questions -- each of them presupposing anobvious answer. Here now are those questions, and their answers.

First. 'Did you receive the Spirit by the works of the law?' The very clear and patently obviousanswer is: No!

Second. 'Did you received the Spirit...by the hearing of faith?' The correct answer, of course, is: Yes!

Third. 'Having begun in the Spirit -- are you now being perfected by the flesh?' Here, the rightanswer is surely: No!

Fourth. 'He [the Lord God] Who keeps on ministering the Spirit to you -- yes, He Who keeps onworking...among you -- does He do this by the works of the Law...?' Once again, the obviousanswer is: No! Not by our own works of keeping the Law.

Fifth. Does He keep on ministering the Spirit to you...by the hearing of faith?' Obviously, herethe right answer is: Yes! By believingly hearing how Jesus as 2nd Adam kept the Law for us.

On the above rhetorical questions to and the implied answers from the Galatian Christians, Rev.Dr. John Calvin remarks106 that "Paul's doctrine had taught them about Christ.... It was as if Hehad been shown to them in a ‘picture’ -- even [as having been] 'crucified' among them. Such arepresentation could not have been effected by any eloquence or tricks of oratory -- if the powerof the Spirit had not been present...."107

Dr. Calvin also says of them it was "when they" first "heard the Gospel" -- that they had indeedbelievingly "received the Spirit.... They were therefore certainly ungrateful for not abiding in thedoctrine -- by the blessing of which they had received the Holy Spirit.... The Galatians knew thatthe power of the Holy Spirit in His Church had appeared in Paul's teaching -- and that believerswere severally endowed with the graces of the Spirit for the common edification....

“We might paraphrase: 'As the teaching of the Gospel brought to you the Holy Spirit -- yourbeginning was spirit-ual. But now, you have fallen into a bad state'.... All the gifts of the HolySpirit in which they excelled, are the fruits of the Gospel.... They despoiled themselves of thosegifts -- when they left the Gospel, and flitted to another kind of teaching."

108 Comm. on Gal. 4:6.109 Comm. on Gal. 5:6.110 Comm. on Gal. 5:16f.

111 Gal. 5:18 & 1:2, cf. I Cor. 1:2 & 16:1. 112 Comm. on Gal. 5:18ff.

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Paul gave yet a further reminder to the Galatians. He said: "God sent forth the Spirit of His Soninto your hearts, crying out: 'Abba Father!'" Gal. 4:6.

Here, Dr. John Calvin remarks:108 "Adoption by God -- precedes the testimony of adoption givenby the Holy Spirit.... The Spirit is the earnest and pledge of our adoption.... We are the sons ofGod, because we are endowed with the same Spirit as His only Son....

“It is plain what sort of Christianity there is in the Papacy.... They accuse of pious presumptionany man who says that he has the Spirit of God. For they imagine a faith without the Spirit ofGod, and without certainty.... It is the more necessary to fix in our mind this dogma of Paul's:that none is a Christian, save he who has been taught by the teaching of the Holy Spirit to callGod his Father."

In Gal. 5:2, Paul declares that 'we, through the Spirit, by faith wait for the hope of righteousness.' Here Calvin remarks109 that "righteousness therefore lies in faith, and is obtained in the Spirit" --so that Christians with great confidence "now hope for righteousness, in the Spirit." Paul alsourges Christians to 'walk in the Spirit' -- for 'the flesh' and 'the Spirit' are 'contrary against oneanother.' Gal. 5:16f.

Explains John Calvin:110 "The ruin of the Church is no small evil. Therefore, whatever threatens it-- must be opposed with determination. But by what method? When the flesh does not rule inus; and when we yield ourselves to be ruled by the Spirit of God."

Sadly, however, the Galatians had backslidden. Right at that very time, says Calvin, they werenot progressing -- for exactly then, they "were not 'walking' according to the Spirit." Yet, "sincethe whole nature of man is rebelli ous and obstinate against the Spirit of God -- we must labourand fight, and exert our utmost energy to obey the Spirit."

Declares Paul: 'Keep on being led by the Spirit! ... The fruit of the Spirit is -- love, joy, peace,patience, usefulness, goodness, faithfulness, justness [alias lawabidingness] and inner power.... If we keep on living by the Spirit -- let us also keep on walking in the Spirit!' Gal. 5:18-25.

Here, Paul assures true Christians in Galatia -- as elsewhere111 -- that they 'are led by the Spirit.' That is indeed a great encouragement for all of Christ’s ones to know.

Observes Dr. Calvin:112 "Walk [or 'keep on walking'] according to the Spirit! You will then befree.... All virtues, all good and well-regulated affections, proceed from the Spirit -- that is, fromthe grace of God and the re-new-ed nature which we have from Christ." Hence, the secret of

113 Comm. on Eph. 1:13.114 Eph. 2:4-5.115 Comm. on Eph. 1:13.116 Comm. on Eph. 2:4-5 & 2:18-22.

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being enable to keep on producing the fruit of the Spirit – is to keep on walking in the Spirit.

* * * * * * *

It is, continues Calvin in his Commentary on Galatians,112 “as if he [Paul] had said: 'Nothing butevil comes from man; nothing good comes, but from the Holy Spirit’ .... Where the Spirit reigns,the Spirit of adoption sets us free from subjection....

“The only way in which this can be done, is when the Spirit of God gains the dominion.... IfGod's Spirit lives in us -- let Him govern all our actions!... The Spirit cannot dwell in us --without manifesting Himself, by the outward effects."

Paul further tells Christians: “You have been sealed with that Holy Spirit of promise. He is theearnest [or down-payment or warranty] of our inheritance....” Eph. 1:13-4.

Here Calvin remarks:113 "The Spirit of God...seals the truth.... He gives us the testimony of Hisadoption.... When we have received the Spirit of God, we have God's promises confirmed tous.... We are not afraid that He will retract...the promises of God.... The Spirit, then, is theearnest of our inheritance.... We need this earnest.... We fight in hope.... We ourselves also,who have received the firstfruits of the Spirit -- long for the same freedom....

“ 'God,' says Paul, 'quickened us114 -- or by His Spirit gave spiritual li fe to Christians previouslydead in sin. Indeed, through Christ, they ‘by one Spirit have access to the Father’ .... ‘Havingbeen grounded upon the foundation of the apostles and prophets -- Jesus Christ Himself is theChief Corner Stone on Whom the whole building is being constructed. It keeps on increasing toward becoming a holy temple in the Lord. In Him, you too [all] keep on being constructedtogether -- to be inhabited by God, through the Spirit.’ ” 115

Here, Dr. Calvin states116 that "'God...quickened us'... There is no other life of the soul, than thatwhich is breathed into us by Christ.... We are animated by the same Spirit.... 'Through Him [theLord Jesus Christ], we...have access in one Spirit unto the Father..., in Whom also you are beingconstructed together for an habitation of God in the Spirit!' ... He adds 'in one Spirit' -- by Whosedirection and guidance we come to Christ, and by Whom we cry [out]: 'Abba, Father!'"

Dr. Calvin continues:116 "All have but one way to be ruled by the Spirit of God.... All who areframed together in Christ -- are the temple of God....

“The chief symmetry consists in unity of faith. Next follows progress or increase.... For God

117 Comm. on Eph. 3:16-8ff.118 Comm. on Eph. 4:30.119 Comm. on Eph. 5:18ff.

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so dwells in each of us -- that He wants us all to be embraced in a holy unity.... 'You must keepon being built together!'"

Now, explains Dr. John Calvin,116 in "the Greek ending" of the word sunoikodoumeisthe in Eph.2:18, "both the imperative ['You must keep on being built up together!'] and indicative mood['You do keep being built up together'] would fit... I prefer the imperative.

“It is, I think, an exhortation to the Ephesians to keep on growing more and more -- in the[ir]Christian Faith -- after having been once grounded in it.... He repeats the word 'Spirit'...,to remind them that all human powers are of no avail -- without the operation of the Spirit."

Paul next prays for the Ephesian Christians. Even while writing to them, he tells them that hewas asking the Father “to keep granting you...to be strengthened with might -- by His Spirit,inwardly -- so that Christ may keep on dwelli ng in your hearts, by faith!”

The apostle then continues. He commands those who follow(ed) Christ: “May you, having beenrooted and grounded in love, keep on being enabled...to continue being filled with all [of] thefullness of God...according to the Power Who keeps on working within us!” Eph. 3:16-20.

Observes Calvin:117 "Believers have never advanced so far, as not to grow still more. Thehighest perfection of the godly in this life -- is an earnest desire to progress.... Just as thebeginning of all good comes from the Spirit of God -- so also the increase....

“Whatever God can do, He unquestionably will do -- if He has promised it. This He confirmsby...the efficacy of the Spirit.... Every benefit which God bestows upon us, is evidence to us ofHis grace...and power, from which we ought to conceive a stronger confidence for the future!"

Paul then pleads with Spirit-indwelt Christians. He implores them: 'Do not keep on grieving theHoly Spirit of God, by Whom you have been sealed toward the day of redemption!' Eph. 4:30.

Remarks Calvin:118 “Since the Holy Spirit dwells in us, to Him every part of our soul and ofour body ought to be consecrated.... The Holy Spirit rejoices and is glad in us -- when we areobedient to Him in all things.... What shocking ungodliness there is in piercing the Holy Spiritwith such sorrow -- as to compel Him to withdraw from us!”

Paul further warns Christians: 'Do not keep on being drunk, with wine! But do keep on beingfilled, with the Spirit!' Eph. 5:18.

Says Calvin:119 “The Spirit of God gladdens us.... To what does spirit-ual joy lead, when we are

120 See his Sermons on Ephesians (London: Banner of Truth, rep.), 5th Serm.121 Ib., 8th Serm.122 Ib., 9th Serm.

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fill ed with it? To 'hymns and psalms, praises of God, and thanksgivings'....

“These are truly pleasant and delightful fruits [of the Holy Spirit]. 'The Spirit' here means --joy, when we are filled with...joy in the Holy Spirit. In the words 'you must keep on beingfill ed!' -- there is [clearly] an allusion to deep drinking...."

* * * * * * *

Let us now take a look at Dr. John Calvin's 1558ff Sermons on Ephesians. There, he gives evenmore detailed expositions of all of the above 'Holy Spirit Passages' in Paul’s Epistle to Ephesus.

On Eph. 1:13f, Calvin proclaims:120 "We cannot believe the Gospel, except God draw us by HisHoly Spirit.... He gives us evidence...by the gifts of grace bestowed upon us, such as faith whichis the gift of the Holy Spirit.... It was indeed necessary for the Holy Spirit to work beforehand....

“God put us in possession of our salvation -- by His Holy Spirit...." However -- "as soon as wewere in the way of salvation, we should at once be turned out of it by our own frailty, lightnessand inconstancy -- if we were not restrained, and if God did not so work in us that we might, byHis Holy Spirit, overcome all the assaults of the devil and the world."

"The same Spirit is pleased to abide in us and to give us perseverance.... He says here, that theywere 'sealed' by the Holy Spirit.... God's Spirit seals the truth and the certainty of the promisesof the Gospel in us.... The Holy Spirit reigns in our hearts....

"He strengthens us with invincible constancy, by His Holy Spirit.... Let us stand ready to fight,till the time of victory is fully come! ... Let us not cease also to say that we thank God.... Wehave His Holy Spirit thus dwelli ng in us -- with a promise that we shall never be destitute of Himright up to the end.... God's Spirit is our pledge.... God's Spirit keeps on dwelli ng in us."

On Eph. 1:19-23, Calvin proclaims:121 "The Holy Spirit meant to draw us.... We shall be namedGod's children.... We shall be the temples of His Holy Spirit. And what a thing is that! Whata thing it is that we may come freely to Him, and call upon him boldly as our Father! What athing it is to be enriched again with the gifts that we were stripped of by the sin of Adam!"

In the last paragraph -- just read once again the underlined phrases (emphases ours) in the abovewords of Calvin himself! Nay more. Read all those words fully thrice!

On Eph. 2:1-5, Calvin proclaims:122 "You see what the spiritual li fe of man is, and where it lies --namely in the light of God's Word, and in the working of the Holy Spirit. Thus we are fashioned

123 10th Serm.124 14th Serm.125 Ib., 15th Serm.

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anew according to the image that was lost and utterly defaced in us by Adam's sin.... Had Adam[only] continued in the integrity in which he had been created, God would have kept us as His children.... Since God has printed His mark upon us, we ought to be governed by His Spirit.

“But our father [viz. Adam] would insist on exalting himself. He has lifted up his horns againstGod.... He was given up to the devil, and made subject to him.... That subjection extended itselfto all men in general.... As soon as we have received the faith and are enlightened by God's HolySpirit if we have any desire to do well -- we shall endeavour to serve God.... God has reformedus, in part, by His Holy Spirit."

On Eph. 2:3-6, John Calvin proclaims:123 "Even such as are brought back again to our Lord JesusChrist, 'have walked in the lusts of the flesh'.... Before God had changed them and brought themto obey Him by His Holy Spirit, they walked in their own wicked lusts.... We are re-form-edunto newness of life by God's Spirit.... We are in death until in such measure as He pleases weare made partakers of the life of our Lord Jesus Christ, and He deals to every one of us the SpiritHe has received...."

He dispenses the Holy Spirit "to each one of His faithful people (Isa. 61:1; Luke 4:18).... OurLord Jesus Christ makes us taste His Holy Spirit; and -- according as He strengthens us thereby --so are we quickened in Him, and with Him."

On Eph. 2:16-19, Calvin proclaims124 that "we must have God's Spirit to guide and govern us, sothat we may thoroughly embrace our Lord Jesus Christ.... We shall have no access to Him, but allour endeavour will rather be a retreat than an advance -- unless His Spirit guides us. So much themore, then, is it necessary for us to pray God to touch us by His Holy Spirit -- so that He maygive us access to Him.... We must allow ourselves to be governed by God's Spirit."

On Eph. 2:19-22, Calvin proclaims125 that “the Holy Spirit...sets out for us a mirror in which tocontemplate the infinite goodness of our God -- in pulli ng us back from the dungeon of death tomake us His children and heirs of the heavenly life.... 'We are built to be the temple of God'....

“Every faithful man is the temple of God -- because He dwells in us by the Holy Spirit.... Everyfaithful man alone is the temple of God -- because he ought to be given [over] to all holiness, bythe working of the Holy Spirit and (as I said before) God takes up His abode in us.... So shall weyield Him obedience.... It has pleased Him to use such instruments of His Holy Spirit....”Dr. John Calvin continues most urgingly: "'It behooves us all to be built [up], and to grow into aspiritual building -- even to God, and in the Spirit'.... When he says that we must be 'built' [up] -- it is to stir us up so much the better to grow daily, more and more, in faith. He makes gooduse also of the word 'grow'.... He means...we must not think ourselves to be as perfect as we

126 Ib., 19th Serm.127 Ib., 20th Serm.128 Ib., 32nd Serm.

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should be...

“We must have His Word -- [so] that we may be built upon it, and grow upon it more and more... God approves of us.... We are wholly given to Him.... He has place and room in us, and dwellsin us as in His temple... We must grow 'unto the Lord, and in the Spirit'... We must, therefore,grow in the Spir it!”

On Eph. 3:13-16, Calvin proclaims:126 "We have our ears dinned with God's Word -- to show usour duty.... Yet there will always be some sloth..., until God touches us with His Holy Spirit....”

Thereafter, “God so displays the power of His Holy Spirit, that the preaching of the Gospel andthe secret and inward working of the Holy Spirit are things so joined together that they cannot beseparated.” For this reason, we should expect the Spirit to work in us whenever the Word ispreached to us.

“Let us learn first of all to humble ourselves!... It must come from above and from His HolySpirit -- as St. Paul has expressed here, 'so that you may be strengthened (he says) by thepower of His Holy Spir it '....

“Again, let us understand that God is bound to show the riches of His glory – when[ever] Heincreases thus His Holy Spir it in us, step by step! “Just as He has shed the gifts of HisHeavenly Spir it upon us -- so He is moved to increase the measure of them.... We havestrong desires for God to strengthen and increase us -- at all times, in this world.”

On Eph. 3:14-19, Calvin proclaims127 "that we should pray to God to re-new us and to strengthenus by His Holy Spirit, and to increase His gifts in us, more and more.... Jesus Christ dwells inus, by faith.... He should [keep on] dwell[ing] in us, by the power of His Holy Spirit....

“We have no acquaintance at all with Him [viz. God], until Jesus Christ dwells in our hearts. And that is the very way to be fill ed with His benefits -- and to have His Holy Spirit dwelli ng andreigning in us.... For unless we fear God and 'walk' in obedience to Him..., it is a sign that welive acoording to the flesh, as St. Paul says to the Galatians [Gal. 5:16]. Therefore we mustshow by our outward fruits that we are truly joined to Jesus Christ -- and that He hasmade us partakers of His Holy Spir it [Rom. 8:5].”

On Eph. 4:29-30, Dr. Calvin proclaims128 that “God's Spirit has chosen us for His dwelli ng place[I Cor. 3:17].... It is said in another place that not only our souls, but also our bodies -- are thetemples of the Holy Spirit [I Cor. 6:19].... He delights to be in us; and to remain there; and tomake it [= us] His permanent abode [II Cor. 6:16]....

129 Ib., 38th Serm.130 Comm. on Eph. 5:25f.

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“When we go after allurements that lead us astray..., it is just as if, on purpose, we endeavouredto chase away and to banish the Spirit...from us and say we will have no more acquaintance withHim.... It is just as if we grieved the Holy Spirit.... If we persist in evil -- it is just as if we tookpleasure in withstanding and chasing away the Spirit of God. The prophet Isaiah says that weprovoke God's Spirit to grief -- when we refuse the good doctrine He sets before us [Isa. 63:10]."

"But St. Paul goes even further here," continues Calvin. "God has vouchsafed to en-grave thebelief of His Gospel in my heart.... And how does He do that? By vouchsafing to choose totake up His abode in me, and to dwell in me by His Holy Spirit. Now then, if I efface this grace-- it is as much as if I meant to estrange myself from God wilfully.... God's sealing and markingof us in that manner by His Holy Spirit, is 'against the day of our redemption'....

"God's Spirit (St. Paul says) is not given on condition of being withdrawn from us again, when wehave once felt His power.... In order that His seal and imprint should remain with us even untothe day of our redemption, God has given us His Holy Spirit to guide and govern us in both lifeand death -- with the intention that we should never be deprived and destitute of Him."

On Eph. 5:18-21, Calvin proclaims129 that, far from getting and staying drunk with wine -- “wemust rather be 'fill ed with the Spirit!'.... St. Paul says that we must be filled with the HolySpirit!... Therefore, let us fill ourselves fearlessly with the gifts of God's Spir it!... Wemust drink our fill of the Spir it of God!

“For we find that the prophet Isaiah says that God's Spirit is comparable to water and milk andwine -- and that we are invited to come to God; to take our repast; and [then] to have whatever isprofitable for us [Isa. 55:1].... By this, therefore, God shows us that we shall have abundance ofall spiritual benefits and sufficient to content us -- if so be that we only open our mouths (as it issaid in the Psalm [81:10]).”

In Eph. 5:25-26, Paul says Christian men must keep on loving their wives like Christ keeps onsanctifying and cleansing His Church. For, as Mal. 2:15 and I Cor. 7:14 state, the Lord would(through the comprehensive work of the Holy Spirit) have a man sanctify His one and only wifeand generate godly descendants from her -- rather than do so less satisfactorily, from two ormore wives.

Here, Dr. John Calvin comments130 that by ‘sanctify’ God here means “separate it to Himself.... This is accomplished by...the Spirit.... God so acts by the sign[s], that its whole efficacy dependsupon His Spirit.... The Spirit is bestowed only on the elect -- and the sign...has no efficacywithout the Spirit.”

131 45th Serm.132 47th Serm.

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In Eph. 6:1-6, Paul says that (Spirit-fill ed) Christian children will keep on obeying their parents;that their (Spirit-fill ed) fathers will keep on nurturing their children; that (Spirit-fill ed) servants oremployees will keep on serving their masters; and that (Spirit-fill ed) masters or employers willkeep on being fair to their servants or employees. Thus -- the ongoing infilli ng of the Holy Spirithas many implications both for the education of one’s children and also in the ‘eco-nomic’ runningof one’s household and one’s business.

Indeed, it seems to be one long thought, from Eph. 5:18 through until 6:6f. The teaching there,is – don’t keep on being drunk with wine, but do keep on being fill ed with the Spirit!

How then will this surely be manifested in Christians? It will be shown: (1), by their keeping onsinging the psalms of Scripture; (2), by their constantly keeping on giving of thanks; (3), by theirkeeping on submitting to one another; (4), by wives keeping on obeying their own husbands; and(5), by husbands keeping on loving their wives.

Thus (6), as the overflowingly Spirit-fill ed Jesus Christ still keeps on sanctifying His Church -- (7), Christian children will keep on obeying their parents; (8), Christian parents will keep onnurturing their children; (9), Christian employees will keep on serving their employers; and (10),Christian employers will keep on being fair to their employees. For such are the outworkings ofhuman lives that keep on being fill ed with the Holy Spirit -- more and more, and increasingly.

In Eph. 6:10-12, Paul urges Christians to “be strong in the Lord and in the power of His might”– namely by keeping on being fill ed with the Holy Spirit. “For we wrestle...against spiritualwickedness.”

There, Calvin proclaims131 that "we are not logs of wood.... Indeed, we do good. But we mustunderstand...this working comes from elsewhere...only as...led by the Spirit of God... The HolyScripture says that God re-news us and that, being re-generat-ed by His Holy Spirit, we begin tohave a good heart and to be inclined to good -- not in order that we should be slothful and idle,but in order that God should be glorified.... Our Lord assists us by His Holy Spirit."

Finally, there is Ephesians 6:18-19. Here, Paul urges Christians to “keep on praying always withall prayer and supplication in the Spirit..., so that utterance may be given unto me -- so that I mayopen my mouth boldly, in order to make known the secret of the Gospel.”

Here, Calvin proclaims132 that "it is necessary for the Holy Spirit to work in us.... The Spirit ofGod moves us to unutterable groanings which cannot be expressed -- without which we could notso much as utter this word ' Father' [Rom. 8:26]....

“When the Spirit cries [out with]in us -- we can open our mouths to call freely upon God [Gal.

133 Arts. 9,21,22.134 Q. 6,12,86,109,115-16, & 123-27.135 Arts. 9,11,14,22,24,33 & 34.

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4:6].... We shall never be disposed earnestly to pray to God, unless He governs us by His HolySpirit.... Let us be so stirred, that the Spirit may be our Master and Teacher -- and indite in uswhat we have to utter, in calli ng upon our God.... Let our prayers proceed from the bottom ofour heart! ... When we should pray to God..., we should be ravished in love” toward Him!

* * * * * * *

The later Calvin-istic Standards -- all uphold Calvin's own position on Adam's original holi-ness, wholeness and wholesomeness. They uphold also the need for all Christians to keep on beingsanctified by the Holy Spirit -- in every aspect of human behaviour.

Thus, Calvin's own Gallic Confession of the French Reformed Church says133 "that man wascreated pure, and...fell from the grace which he received.... We are enlightened in faith by thesecret power of the Holy Spirit.... We receive, by faith, grace to live holil y..., in accepting thepromise...that God will give us His Holy Spirit.... The good works which we do, proceed fromHis Spirit...."

The Heidelberg Catechism of the German Reformed Churches insists that "God created mangood and after His own image...in righteousness and true holiness.” Consequently, after the fall,man must "again [!] be received into favour"-- thus showing that re-creation is re-creation; andthat redemption steps into the shoes of, and consummates, man’s original and most holy tasks.

Christ, having re-deem-ed us, continues the Heidelberger, renovates or "re-news us also by HisHoly Spirit, after His own image.... Since our body and soul are both temples of the Holy Spirit,it is His will that we keep both pure and holy...."

We must therefore "continually strive and beg from God the grace of the Holy Spirit -- so as tobecome more and more changed into the image of God.... God will [continually] give His graceand Holy Spirit -- only to such as earnestly and without ceasing beg them from Him, and renderthanks to Him for them....

“Govern us by Your Word and Spirit! ... Be pleased to preserve and strengthen us by the powerof Your Holy Spirit – so that we may...not sink, in in this spiritual war!"134

The Belgic Confession of the Dutch Reformed Church first in the Netherlands and later also inmany other countries, states:135: "May the grace...and the communion of the Holy Spirit keep onbeing with you! ... The Holy Spirit is our Sanctifier, by His dwelling in our hearts.... TheHoly Spirit from eternity proceeds [viz. ever keeps on proceeding] from the Father and Son....

“God created man...and formed him after His Own image and likeness; good, righteous, and holy;

136 Arts. II ,XII ,XIII .137 Arts. 8,10,26,38-45 & 84.

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capable in all things to will agreeably to the will of God”; with “all his excellent gifts which hehad received from God.... The Holy Spirit kindles in our hearts an upright faith....

“True faith -- being wrought in man by the hearing of the Word of God and the operation of theHoly Spirit -- doth regenerate and make him a new man, causing him to live a new life , andfreeing him from the bondage of sin. Therefore it is so far from being true that this justifyingfaith makes men remiss in a pious and holy life -- that, on the contrary, without it they wouldnever do anything out of love to God.... Therefore it is impossible that this holy faith canbe unfruitful in man.... We are beholden to God for the good works we do.... ‘Since it is HeWho works in us both to will and to do of His good pleasure’ .... God keeps on working in us bythe power of the Holy Spirit” -- and “by the power of the Holy Spirit, internally sprinkle[s andirrigates and refreshes] the soul."

The First Scottish Confession of the Reformed Church in a then Presbyterian Scotland insists136

that when God created "our first father Adam," He gave him "wisdom, lordship, justice, free will ,and clear knowledge of Himself -- so that, in the whole nature of man, there could be noted noimperfection. From which honour..., man and woman did both fall...

“Our faith and the assurance of the same proceeds...from no natural powers within us, but isthe in-spira-tion [or ‘ in-breath-ing’ into God’s elect] of the Holy Ghost... The Spirit of theLord Jesus [Christ]...takes possession..., dwelli ng in our hearts..., witnessing to our spirit that weare the sons of God.”

The great and godly Calvinistic Archbishop James Ussher’s Irish Articles, alias the immediatepredecessor of the Westminster Confession, state137 there “ is but one living and true God.... Inunity of this Godhead there be three Persons of one and the same substance, power, and eternity:the Father, the Son, and the Holy Ghost.... The Holy Ghost, proceeding from the Father and theSon, is of one substance...with the Father and the Son, very and eternal God....

“Works done [by human beings] before the grace of Christ and the inspiration of His Spirit, arenot pleasing unto God.... A true, lively, justifying faith and the sanctifying Spirit of God is notextinguished nor vanished away in the regenerate, either finally or totally. All that are justified,are likewise sanctified, their faith being always accompanied with true repentance and goodworks.

“Repentance is a gift of God....with a constant resolution for the time to come to cleave untoGod and to lead a new life. Good works...are the fruits of faith and follow after justification.... Yet are they pleasing to God, and accepted of Him in Christ -- and do spring from a true andlively faith.... The works which God would have His people to walk in, are such as He hathcommanded in His Holy Scripture -- and not such works as men have devised out of their ownbrain, of a blind zeal and devotion, without the warrant of the Word of God.... Works besides,

138 W.C.F. 1:1,2.139 Ib., 1:5.140 Ib., 1:6.

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over and above God’s Commandments – which they calls ‘works of supererogation’ – cannot betaught without arrogancy and impiety.... No Christian man whatsoever -- is freed from theobedience of the Commandments which are called ‘Moral’ ” (alias the Ten Commandments)!

The Westminster Standards of the Reformed Churches of Great Britain and Ireland -- and also ofother parts of the English-speaking world such as the British Commonwealth and the UnitedStates of America -- reflect the same Calvin-istic teaching on the Holy Ghost. Because itsown Westminster Confession is (under the supremacy of Scripture) the secondary or SubordinateStandard of our own denomination -- we shall here look at in in some detail.

The Westminster Confession of Faith138 clearly implies that God' s Holy Spirit has now finishedmanifesting His revelation to man before the end of history, and has now committed it "whollyunto writing -- which maketh the Holy Scripture to be most necessary (II Tim. 3:15f & II Pet.1:19f)." It says "all the Books of the Old and New Testaments...are given by in-Spir-ation." That means they have, via the human Bible writers, been 'in-breathe-d' by God’s Spir-it fromwithout -- precisely in order, thereafter, to be exactly “ the rule of faith and life (II Tim. 3:16)."

It adds,139 however, that mankind’s "full persuasion and assurance of the infalli ble truth and divineauthority thereof, is from the inward work of the Holy Spir it, bearing witness by and withthe Word in our hearts. ' You have an unction from the Holy One.... The anointing which youhave received from Him, abides in you' (I John 2:20,27).... ' When He, the Spirit of truth, hascome -- He will guide you.... Whatsoever He shall hear, that He shall speak.... He shall receivefrom what is Mine, and shall shew it to you' (John 16:13-4).... ' God has revealed [things] to usthrough His Spirit. For the Spirit searches out all things.... No man knows the things of God,except [only by] the Spirit of God' (I Cor. 2:10)."

Yet, continues the Confession,140 "nothing at any time is to be added" to Scripture -- "whether bynew revelations of the Spir it, or traditions of men. ' The Holy Scriptures...are able to make youwise unto salvation.... All Scripture is ["God-breathed" or] given by in-Spir-ation of God..., [so]that the man of God may become perfect, thoroughly furnished toward all good works' (II Tim.3:15-16).

“ ' You [must certainly] not be shaken in mind...by spirit nor by word...even from us!' (II Thess.2:2).... Yet we acknowledge the inward illumination of the Spir it of God to be necessary forthe saving understanding of such things as are revealed in the Word" alias the Holy Bible.

In its footnotes, the Confession here offers the following Scripture proofs: "' The things whichGod has prepared for them that love Him..., God has revealed...to us by His Spirit.... The Spiritsearches [out] all things.... No man knows the things of God, but [by] the Spirit of God.... Wehave received...the Spirit Who is from God, [so] that we might know the things that have been

141 Ib., 1:10.142 Ib., 2:3.143 Ib., 3:6.144 Ib., 4:1.145 Ib., 4:2 cf. 19:1.146 Ib., 8:2.

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freely given to us [charisthenta] by God' (I Cor. 2:9-12)."

Accordingly, it then states141 that "the supreme Judge by which all controversies of religion are tobe determined..., can be no other but the Holy Spir it speaking in the Scripture (Eph. 2:20f). 'Well did the Holy Ghost speak, by Isaiah the prophet, to our fathers' (Acts 28:25)!" Emphasesours -- F.N. Lee.

The Confession next142 goes on to state that, "in the unity of the Godhead, there be three personsof one substance, power and eternity -- God the Father, God the Son, and God the Holy Ghost.'There are three...: the Father, the Word, and the Holy Ghost; and these three are one' (I John5:7).

“ 'He [Jesus] saw the Spirit of God descending like a dove and alighting upon Him' (Matt. 3:16). 'Teach all nations, baptizing them in the Name of the Father, and of the Son, and of the HolyGhost' (Matt. 28:19)! 'The communion of the Holy Ghost be with you all!' (II Cor. 13:14)....

“The Holy Ghost [was and is] eternally proceeding from the Father and the Son. ‘The Spirit oftruth...keeps on proceeding from the Father’ (John 15:26). 'God has sent forth the Spir it ofHis Son into your hearts, crying [out] "Abba, Father!"' (Gal. 4:6)."

On God's eternal decree, the Confession states143 that the elect "are effectually called unto faith inChrist by His Spirit working in due season.” Thus they “are justified, adopted, sanctified -- andkept by His power through faith unto salvation."

On the fundamental doctrine of creation, the Confession says144 that "it pleased God the Father,Son and Holy Ghost...to create or make [out] of nothing the world and all things therein. 'Theearth was without form and void...: but the Spir it of God moved upon the face of the waters'(Gen. 1:2). 'By His Spirit, He has garnished the heavens' (Job 16:13).” Declared Job: “TheSpirit of God has made me (Job 33:4).” For God "created man male and female" -- and then "endued [them] with knowledge, righteousness, and true holiness after His own image; having theLaw of God written in their hearts and power to fulfil i t."145

The Westminster Confession further says146 that the infalli ble man Christ Jesus was "conceived bythe power of the Holy Ghost. 'The Holy Spirit shall come upon you [Mary], and the power ofthe Highest shall overshadow you; therefore, also that Holy One Who shall be born from you,shall be called the Son of God' (Luke 1:27-35 cf. Gal. 4:4)."

Thus, Jesus was "anointed with the Holy Spirit above measure. 'Your God has anointed You

147 Ib., 8:6.148 Ib., 9:2-4.149 Ib., 10:1.150 Ib., 10:2.151 Ib., 10:3.

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with the oil of gladness above Your fellows' (Ps. 45:7). 'For God does not by measure give theSpirit to Him (John 3:34)."

Again,147 the Saviour was "through the eternal Spirit once offered up unto God (Heb. 9:14)."Christ died for His elect; and keeps on "effectually persuading them by His Spirit to believe andobey..., [by] governing their hearts by His Word....

"'The Father...shall give you another Comforter, so that He may stay with you for ever' (John14:16). 'We, having the same Spirit of faith..., also believe' (II Cor. 4:13). 'But you...are in theSpirit.... The Spirit of God dwells in you.... If any man does not have the Spirit of Christ, he isnot [one] of His' (Rom. 8:9,14). 'By the power of the Spirit of God..., I [says Paul] have fullypreached the Gospel' (Rom. 15:19)."

On the subject of free will , the Westminster Confession states148 that “man, by his fall into a stateof sin, hath wholly lost all abili ty of will -- [un]to any spirit-ual good accompanying salvation.... Dead in sin, [he] is not able, by his own strength, to convert himself -- nor to prepare himself thereunto. 'The natural [or unregenerate] man does not receive the things of the Spirit of God' (I Cor. 2:14).

“ 'But after...the love of God our Saviour toward man appeared..., He saved us by the washing ofregeneration and renewing of the Holy Spirit' (Tit. 3:4-5).... God converts a sinner...; yet so asthat, by reason of his remaining corruption, he...doth also that which is evil. 'For the flesh lustsagainst the Spirit, and the Spirit against the flesh' (Gal. 5:7).”

God, then, continues the Westminster Confession,149 is pleased “effectually to call [His elect] byHis Word and Spirit.... 'Brethren beloved by the Lord..., God has from the beginning chosen youto salvation, through sanctification of the Spirit' (II Th. 2:13-4).

“ 'You are being shown...to be the epistle of Christ..., written not with ink but with the Spirit ofthe living God...Who has also made us capable administrators of the New Testament...of theSpirit.... The Spirit keeps on giving life' (II Cor. 3:3,6).”

In all matters of salvation, continues the Westminster Confession of Faith,150 man "is altogetherpassive therein, until...quickened and renewed by the Holy Spirit.... 'The natural [meaning theunregenerate] man does not receive the things of the Spirit of God...; neither can he know them,because they are spiritually discerned' (II Cor. 2:14)."

The Confession continues151 that even "elect infants, dying in infancy, are regenerated and savedby Christ through the Spirit -- Who worketh when and where and how He pleaseth.... 'Repent and

152 Ib., 10:4.153 Ib., 11:4.154 Ib., 13:1-2.155 Ib., 14:1-3.

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be baptized..., and you shall receive the gift of the Holy Spirit! For the promise is to you and toyour children' (Acts 2:38-39).

"'Except a man be born...from the Spirit, he cannot enter into the Kingdom of God' (John 3:8). 'But you are...in the Spirit -- if it is so that the Spirit of God dwells in you.... If anybody does nothave the Spirit of Christ -- he is not one of His' (Rom. 8:9)."

Indeed, continues Westminster,152 "others not elected, although they...may have some commonoperations of the Spirit..., never truly come unto Christ; and therefore cannot be saved.... 'It isimpossible for those who...have tasted of [but not swallowed!] the Holy Ghost'" [and] who have[then] fallen away [totally] -- to be renewed (Heb. 6:4f)."

Yet even "the elect," continues the Confession,153 "are not justified until the Holy Spirit doth indue time actually apply Christ unto them (Tit. 3:5)." Thus (12:1), they "receive the Spirit ofadoption...[and] are enabled to cry [out] 'Abba, Father!' (Gal. 4:6)."

Too, declares Westminster,154 those "re-generat-ed" are "farther sanctified, really and personally,through the virtue of Christ's death and resurrection -- by His Word and Spirit dwelli ng in them. 'We are bound to give thanks to God for you always, brethren beloved by the Lord, because Godhas from the beginning chosen you to salvation -- through sanctification of the Spirit' (II Thess.2:13).... They [are] more and more quickened and strengthened in all saving graces -- to thepractice of true holi-ness, without which no man shall see the Lord (Heb. 12:14)."

Indeed, quoting Scripture, the Confession then expresses153 the burning desire: "'May He keep ongiving you -- according to the riches of His glory -- power to keep on being strengthened by HisSpirit inwardly...so that you might keep being fill ed with all the fullness of God' (Eph. 3:16-19)! 'Let us keep on cleansing ourselves from all filthiness of the flesh and spirit, perfecting holiness inthe fear of God' (II Cor. 7:1)!’ ....

“This sanctification is throughout -- in the whole man.” Indeed, “through the continual supplyof...strength from the sanctifying [Holy] Spirit of Christ..., the saints grow in grace, perfectingholiness in the fear of God. 'We all -- beholding the glory of the Lord as in a mirror -- keep onbeing changed..., from glory, to glory, by the Spirit of the Lord' (II Cor. 3:18)."

The Confession continues:155 "The grace of faith, whereby the elect are enabled to believe to thesaving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wroughtby the ministry of the Word -- by which also, and by the administration of the sacraments andprayer, it is increased and strengthened[!].... 'We have the same Spirit of faith' (II Cor. 4:13). 'May the God of our Lord Jesus Christ...keep on giving to you the Spirit of wisdom' (Eph. 1:17)...

156 Ib., 16:2-5.157 Ib., 17:1-3.158 Ib., 18:2.

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This faith...gets the victory, growing up...to the attainment of a full assurance through Christ."

The Confession goes on156 to attribute especially the good works of believers to the Holy Ghost Who indwells them. "Good works -- done in obedience to God's Commandments -- are thefruits and evidences of a true and lively faith...

“Their abili ty to do good works is not at all of themselves, but wholly from the Spirit of Christ. 'Iwill put My Spirit within you, and cause you to walk in My statutes' (Ezek. 36:26-7 cf. John 15:4-6)....

“That they may be enabled thereunto, besides the graces they have already received -- there isrequired an actual in-flu-ence [or 'flowing in'] of the same Holy Spir it, to work in them to willand to do of His good pleasure. Yet are they not hereupon to grow negligent -- as if they werenot bound to perform any duty, unless upon a special motion of the Spirit."

To the contrary, continues Westminster,155 believers "ought to be dili gent in stirr ing up the graceof God that is in them (II Tim. 1:6). 'But you, beloved, building up yourselves on your most holyfaith, praying in the Holy Spirit, are to keep yourselves in the love of God' (Jude 20-21).... Ourbest works..., as they are good..., proceed from His Spir it. 'The fruit of the Spir it is love,joy, peace,' [etc.] (Gal. 5:22-23)."

True believers can indeed backslide; but they can never be lost. The Confession states157 that"they whom God hath accepted in His Beloved, [and] effectually called and sanctified by HisSpirit, can neither totally nor finally fall away from the state of grace.... This perseverance of thesaints depends...upon the...abiding of the Spir it and of the seed of God within them.

“ 'The Father...shall give you...the Spirit of truth...; He keeps on dwelli ng with you, and shall bewithin you' (John 14:16-7). 'The anointing which you received from Him, abides in you' (I John2:27)." However, if they keep on backsliding, even true believers "may...incur God's displeasureand grieve His Holy Spirit (Eph. 4:30) [and also] come to be deprived of some measure of theirgraces and comforts (Ps. 51:8-12)."

Christians can be, and indeed should be, quite assured of their salvation. "This certainty," saysthe Westminster Confession158 -- is "an infalli ble assurance of faith..., the testimony of the Spirit ofadoption witnessing with our spirits that we are the children of God. 'You have received theSpirit of adoption.... The Spirit Himself keeps on bearing witness with our spirit that we arechildren of God' (Rom. 8:15-16)."

Now, indeed, this "Spirit is the earnest of our inheritance -- whereby we are sealed unto the day ofredemption. 'You have been sealed with the Holy Spirit of promise, Who is the earnest [or

159 Ib., 18:3.160 Ib., 18:4.161 Ib., 19:1,7.162 Ib., 20:1.

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"down-payment" or warranty] of our inheritance' (Eph. 1:13-14). 'Don’t keep grieving the HolySpirit of God, by Whom you were sealed' (Eph. 4:30). 'He Who...has anointed us, is God -- Whohas also sealed us and given the earnest of the Spirit in our hearts' (II Cor. 1:21-2)."

So, continues Westminster,159 though "a true believer may wait long..., yet, being enabled by theSpirit to know the things which are freely given him of God..., may...attain thereunto. 'We havereceived...the Spirit Who is from God, so that we might know the things that are freely given tous by God' (I Cor. 2:12). 'We know that we dwell in Him, and He in us -- because He has givenus of His Spirit' (I John 4:12)....

“It is the duty of every one -- to give all dili gence to make his calli ng and election sure [so] thatthereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness toGod, and in strength and cheerfulness in the duties of obedience. 'The love of God has been shedabroad in our hearts by the Holy Spirit Who was given to us' (Rom. 5:1-5). 'The K ingdom ofGod is...joy in the Holy Spir it ' (Rom. 14:17). 'May the God of hope keep on filli ng you with alljoy and peace in believing, so that you may keep on abounding in hope through the power ofthe Holy Spir it!' (Rom. 15:13)."

The Confession goes on:160 "True believers may have the assurance...shaken, diminished, andintermitted; as...by falli ng into some special sin which woundeth the conscience and grieveth theSpirit. 'Restore to me the joy of Your salvation; and uphold me with Your free Spirit!' (Psalm 51:12). 'Do not keep grieving the Holy Spirit of God!' (Eph. 4:30)!" Yet -- even backsliddenbelievers "are they never utterly destitute of that seed of God and life of faith." And it is fromthis abiding seed of faith that -- "by the operation of the Spirit -- this assurance may in due time berevived."

It seems from the next section of the Confession161 that before the fall -- God the Father throughHis Word the Son, wrote His Law on Adam's heart, and filled it with His Holy Spir it. Indeed, even after the fall , the Lord still does the same whenever He regenerates and sanctifiesfallen sinners.

For the Lord "God gave to Adam a Law...and en-du-ed him with power and abili ty to keep it(Gen. 1:26-27)." And "the Spirit of Christ [keeps on] subduing and enabling the will of man --to do that, freely and cheerfully, which the will of God revealed in the Law requireth to be done. 'I will put My Spirit within you, and cause you to walk in My statutes -- and you shall keep Myjudgments and do them' (Ezek. 36:27)."

Indeed, continues Westminster,162 "under the New Testament, the liberty of Christians is furtherenlarged...in greater boldness of access to the throne of grace and in fuller communications of

163 Ib., 21:2-6.164 Ib., 25:3.

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the free Spir it of God than believers under the Law did ordinarily partake of. [Said Jesus:]'He who believes in Me, as the Scripture has said, "r ivers of living water shall keep on flowingfrom within him!" But He said this -- about the Spir it Whom those that believed in Himwould receive' (John 7:38-9). 'Now the Lord is that Spirit; and where the Spirit of the Lord is,there is liberty. But as we all openly keep on looking at the glory of the Lord -- as in a mirror --we keep on being changed..., from glory to glory, by the Spir it of the Lord' (II Cor. 3:17-8)."

The Confession then states163 that “religious worship is to be given to God -- the Father, Son, andHoly Ghost -- and to Him alone. 'May the grace of the Lord Jesus Christ, and the love of God,and the communion of the Holy Spirit -- be with you all ' (II Cor. 13:14)!" Such worship is toinclude prayer to God the Father -- which "prayer...is to be made in the Name of the Son, by thehelp of the Spirit.

“ 'The Spirit too helps our infirmities. For we do not know what we should pray for -- as weshould. Yet the Spirit Himself keeps on interceding for us -- with unutterable sighings' (Rom.8:26)."

Thus, He prays through us: "according to His will (I John 5:14); with understanding (Ps. 47:7 &Eccl. 5:1-2); with...love and perseverance. 'Praying always, with all prayer and supplication, inthe Spirit...' (Eph. 6:18)."

It should not be thought that such prayer, especially when public, may ever be ecstatic! To thecontrary, it must particularly then fully be rational! For, as Westminster then goes on to say,162 ifthis Holy Spirit prayer of the saints is "vocal" -- viz. uttered aloud -- it is to be expressed only "ina known tongue (I Cor. 14:14)."

Indeed,162 "God is to be worshipped everywhere -- in spirit and in truth! 'True worshippers shallworship the Father in spirit and in truth. For the Father keeps on looking for such so that theycan worship Him [thus]. God is Spirit; and those who worship Him -- must worship Him inspir it and in truth!' (John 4:23-4)."

Concerning the Church, the Confession states164 that "Christ hath given the ministry, oracles, andordinances of God for the gathering and perfecting of the saints in this life.” Thus He “doth, byHis own presence and Spirit according to His promise, make them effectual thereunto.

“ 'You must therefore go, teaching all nations, baptizing them in the name of the Father and ofthe Son and of the Holy Spir it (Matt. 28:19). 'My [Holy] Spirit Who is upon you, and Mywords which I have put into your mouth, shall not depart out of your mouth nor out of the mouthof your children nor out of the mouth of your children's children -- says the Lord -- from nowon, and for ever' (Isa. 59:21)!"

165 Ib., 26:1-2.166 Ib., 27:3.167 Ib., 28:2-6.168 Ib., 29:1-7.169 W.L.C., QQ. 10 & 17.170 W.S.C., Q. 35.

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The 'communion of the Spirit' is even more obviously dependent upon His indwelli ng in everybeliever. Here, Westminster insists165 that "all saints that are united to Jesus Christ their Head, byHis Spirit and by faith, have fellowship with Him.

“ 'May He grant you, according to the riches of His glory -- to be strengthened with might, by HisSpirit, in the inner man!' (Ephesians 3:16). 'The manifestation of the Spirit is given to every man-- to profit with all (I Cor. 12:7)."

Even "the efficacy of a sacrament," continues the Confession,166 does not "depend upon the pietyor intention of him that doth administer it -- but upon the work of the Spirit." For Jesus Christ"'baptize[s]...with the Holy Spirit....' (Matt. 3:11).... 'By one Spirit, we have all been baptized..... We have all been drenched with one Spirit' (I Cor. 12:13)."

Furthermore, continues Westminster,167 believers are "to be baptized in the Name of the Fatherand of the Son and of the Holy Ghost (Matt. 3:11 & John 1:33 & Matt. 28:19).... By the rightuse of this ordinance, the grace promised is not only offered but really exhibited and conferred bythe Holy Ghost -- to such (whether of age or infants) at that grace belongeth unto, according tothe counsel of God's own will i n His appointed time.

“ 'Not by works of righteousness which we have done, but...by the washing of regeneration andrenewing of the Holy Ghost' (Tit. 3:5). 'Be baptized..., and you shall receive the gift of the HolySpirit' (Acts 2:39)!"

Similarly, the Confession states168 that "the Lord's Supper" -- is for the "spirit-ual nourishment"of Christ's people" as "a spirit-ual oblation" (I Cor. 12:13). This is quite the opposite of "thePopish sacrifice of the mass," which "is most abominably injurious" -- and which is also a carnal"cause of manifold superstitions; yea, of gross idolatries." For "worthy receivers..., inwardly, byfaith, really and indeed, yet not carnally and corporally, but spirit-ually, receive and feed uponChrist crucified and all benefits of His death." In this way, "the body and blood of Christ...[is]then not corporally or carnally in, with, or under the bread and wine." Nevertheless, it is "really,but spirit-ually, present to the faith of believers."

Also the Westminster Larger Catechism says:169 “ it is proper” for “the Holy Ghost to proceedfrom the Father and the Son from all eternity (John 15:26 & Gal. 4:6).” Also regarding our firstparents before they first fell -- those three Divine Persons of the Trinity then "endued them withliving, reasonable, and immortal souls...; with dominion over the creatures, yet subject to fall."

Too, also the Westminster Shorter Catechism declares170 that -- after the fall -- the Holy Spirit’s

171 Ib., Q. 36.

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"sanctification is the work of God's free grace, whereby we are re-new-ed in the whole man afterthe image of God, and are enabled more and more to die unto sin and live unto righteousness. 'There is therefore now no condemnation to them which are in Christ Jesus, who walk not afterthe flesh but after the Spirit' (Rom. 8:1)."

Faithful to Scripture and thus to Calvin, also the famous Calvinistic Westminster Confession ofFaith concludes:171 "The benefits which in this life do accompany or flow from justification,adoption and sanctification -- are assurance of God's love, peace of conscience, joy in the HolyGhost, increase of grace, and perseverance therein to the end. 'For the Kingdom of God is notmeat and drink; but righteousness, and peace [Rom. 14:17] -- and joy in the Holy Spirit.'"

* * * * * * *

SUMMARY

To Calvin, the Holy Spirit is very God of very God. All Divine action is His work, for the Spiritis as it were the very Hand of God. The Spirit has a separate subsistence from the Father andfrom the Son, yet is one and the same God.

The essence of the Spirit is unbegotten, for He fathoms and penetrates even the very depths ofGod Himself. Indeed, not just the Father and the Son but the Spirit too is Autotheos. For HeHimself is the essential energy or power of God.

To Dr. John Calvin the Holy Spirit expanded the shapeless universe at its very beginning -- so asto prevent its being annihilated instantly. The power of the Spirit was necessary to sustain it,and to give it stability.

God fills, moves, and invigorates all things by the virtue of the Spirit -- according to thepeculiar nature which each class of beings has received by the Law of Creation. Thus the HolySpirit’s power is spread abroad throughout all parts of the universe. For all things stand -- onlyso long as God's Spirit animates them.

Unfallen man was the very image of the Triune God, and hence was filled with and indeed fullof the Holy Spirit � held Calvin. For spiritual regeneration after the fall, is largely nothing elsethan the restoration of that same image.

It was God’s Spirit, breathed into Adam, Who enabled him to move and also to be fruitful and tomultiply and to subjugate the earth and the sea and the sky. In so doing, man was to glorify theTriune God � alone. For "God dwelt in him" -- as God’s Spirit lived also within unfallen man.

Calvin saw this, especially from viewing the work of the Spirit-anointed and Spirit-filled Jesusas the Second Adam. He saw it too� from the comprehensive nature of the Full Gospel, thepurpose of which is to restore the divine gifts in man as the image of God � ‘by the Spirit of

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the Lord.’

Now the rule of a godly life is to live not by our own spirit but by the Spirit of Christ in holiness,righteousness, and knowledge as regards all things � so that His glory may shine forth in us. This is already now partly seen in the elect, insofar as they are regenerated by the Spirit. ThusGod, by the mighty power of His Spirit, renders us conformable to Himself.

Fallen man is now destitute of the Spirit of God, says Calvin. But the elect are led by theSpirit. For God creates him a-new, by His Spirit. Since the fall, even the elect do not alwaysfollow the continual direction of the Spirit. Yet the motion of the Holy Spirit within them is soefficacious, that it always begets faith and then also keeps on strengthening it. Thus Dr. Calvinheld that the image of God in man was that which can have its seat only in the Spirit; and alsothat everything which had fallen in Adam, is renewed in Christ.

Christ the Second and Last Adam, said Calvin, did the work Adam should have done. This isalso one of the reasons why to Christ alone the Spirit was given without measure -- so that wetoo may draw out from His fullness. Those more plentifully endued with grace, are said to be'full of the Holy Spirit' (as was Jesus Himself ‘without measure’). Yet, on coming of age, alsothe gifts and graces of the Spirit grew within Him. Thus Christ received, in His human nature,according to His age and capacity, an increase of the free gifts of the Spirit. He was invigoratedin Spirit, and was full of wisdom.

Whatever wisdom exists among men and receives daily accessions, flows from the Spirit of God. Jesus is called the Lord's Christ -- because He was anointed [as the Christ-os alias the 'AnointedOne'] by the Father. Though the grace of the Spirit was even from His very conceptionbestowed on Christ in a very extraordinary manner -- when the full time came for preparing todischarge the office of Redeemer, He was clothed with a new power of the Spirit. Then Jesusreturned by the power of the Spirit into Galilee. And there He importantly proclaimed: "TheSpirit of the Lord is upon Me -- because He hath anointed Me...to preach the Gospel."

Yet there is not only a similarity but also a contrast between Christ and Adam. Moses statesthat Adam was given a living soul; but Christ, on the other hand, was endowed with a life-givingSpirit.... Christ was also a living soul, like ourselves. But over and above His soul, the Spirit ofthe Lord was poured out upon Him -- [so] that, by the power of the Spirit, He might rise fromthe dead, and raise up others.... The life-giving Spirit of Christ [as our Second Adam] is pouredout upon us through the grace of regeneration..., [and] has brought us the Spirit Who is Life." Thus Dr. John Calvin.

Christ brought us the life-giving Spirit from heaven. Consequently, also our own flesh willshare in the glory of God � after it has been renewed and restored to life by the Spirit of Christ.

Even before the fall and in his own right, also the fallible first Adam -- a good type of Christ theSecond Adam -- was at his very generation (losably) filled with a measure of that very sameHoly Spirit. Yet it was even then an increasable measure, which should constantly have beenincreased. That would indeed have kept on occurring, if only he had never fallen.

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In Adam, in Christ, and in Christians -- to be filled with the Spirit cannot but result in obedienceto God's Spirit-given Law. It must lead to the very joyous execution of the Spirit-given GreatCommission of the Cultural mandate alias the Dominion Charter. Indeed, it will also produceobedient service to God here and now � exactly in the everyday jobs of this present earthly life.

At the fall, says Calvin, man lost God's image in the narrower sense. This, however, is restoredby the grace of God, through faith in Christ. For that 'image of God' is to be found as a spirit-ual essence in man. We ought to grow and profit daily in our Lord. The Spirit of God is aspark of life which is given to us -- in order increasingly to vivify us.

Yet even the sons of Cain, though deprived of the Spirit of regeneration -- were yet endued withgifts. Such were and are gifts of the Spirit � which are diffused throughout humanity. Yet allthe liberal arts and sciences are worthless -- until entirely subjected to the God’s Spirit as theirAuthor. Before the flood, God’s Spirit judged within men, and stunted the full development oftheir evil. And in Numbers 11 and Joel 2, God predicted the later outpouring of His Spirit intoHis Church.

Dr. John Calvin viewed this outpouring of God's Holy Spirit on the first Pentecost Sunday afterCalvary, as highly important. He insisted that Joel 2:28 predicted that the Lord would then pourforth His Spirit’s gifts in great abundance � in order to restore His Church.

He saw similar predictions also in John 4:14 and 7:38. "Believers to the very end of theirlives ardently desire more abundant grace.... The Holy Spirit is a constantly flowing well.... We have not drunk of the Spirit just for one day, or for any short time -- but as from aperennial fountain that will never fail us.... "He calls it 'living water' whose spring nevergrows dry, and whose flow never ceases.... We draw in the [Holy] Spirit Who is a fountain ofwater -- [and Who keeps on] springing up unto everlasting life...like a living and everflowingfountain in believers.... As believers advance in faith -- they ever aspire to new increases ofthe Spirit."

To Calvin, most of what was heard and seen on the first Pentecost Sunday after Calvary, wasunique and not repeatable. The cloven tongues like fire then sat solely upon the apostles --and they alone then miraculously spoke God’s Word in foreign languages. Yet there are alsosome non-unique and repeatable features here. For the Lord keeps on breathing His Spiritinto His children -- filling them with heavenly warmth. And this power is still revealed daily.

It is clear Calvin strongly believed in subsequent and indeed repeated outbreathings of andinfillings with the Holy Spirit in the life of Christians � and, indeed, increasingly so. ThusPeter, 'filled with the Holy Spirit' even on Pentecost Sunday -- on another day, some time later, was freshly 'filled with the Holy Spirit.'

Too, on a yet subsequent occasion, the disciples (including also Peter) were later again "all filledwith the Holy Spirit." Also Stephen -- already full.of the Holy Spirit even before he became adeacon -- was also subsequently again said to be "full of the Holy Spirit."

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Paul too was doubtless filled with the Spirit at his conversion -- but soon after that, again "filledwith the Holy Ghost." Yet later, Paul was once again "filled with the Holy Ghost." Indeed,also Apollos was 'fervent in spirit' -- "by the in-flu -ence [or constant ‘ in-flow-ing’] of the HolySpirit" (thus Calvin).

All Christians are told to be 'fervent in spirit.' Calvin explains: "It is the fervour of the Spiritalone which corrects our indolence.... These duties are laid upon believers -- in order that theymay shake off their listlessness, and take to themselves the flame which God had kindled."

The New Testament Epistles enjoin Christians to obey the Holy Spirit's holy Law. Calvinsays the Law is 'holy' and ‘Spirit-ual ’ -- and then adds: "The Law calls a man to the rule ofrighteousness"; and "the Spirit leads him to render obedience to the Divine Law."

Indeed, Christians are are to walk 'after the Spirit ,’ This, says Rev. Dr. John Calvin, meansthey are to "labour diligently to subdue and mortify the flesh.... We make ourselves Hisdwelling-place, only by consecrating ourselves as His temples."

On the various different gifts of the Holy Spirit, Dr. John Calvin concedes that unbelievers maytemporarily have those gifts � and abuse them. Yet they are devoid of the greater Spirit-gift ofregeneration. In believers, however, it is the function of the Holy Spirit to send out the powerof God and keep it -- and to strengthen them, step by step. For they keep on being changed --from glory, and unto yet greater glory -- by the Spirit of the Lord.

Says Calvin: "Christ gives life to the Law, by giving us His Spirit .... Christ...animates us withthe life-giving power of His Spirit.... By continual progress, we increase both in theknowledge of God and in conformity to His image.... The whole purpose of the Gospel is there-stora-tion in us of the image of God which has been cancelled by sin.... This re-stora-tionis progressive -- and goes on during our whole life."

Christians have received the Spirit as a reward not for their own but for Jesus’ work of keepingGod’s Law perfectly (on their behalf). They got the Spirit by obediently and faithfully heedingthat work of Christ. Having begun in the Spirit, they will likewise be perfected in the Spirit. For the Lord keeps on ministering His Spirit to them, by their ongoing heeding of His Word.

Calvin remarks that such a representation could not have been effected, if the power of the Spirithad not been present � and that believers are variously endowed with the graces of the Spirit, forthe common edification. All gifts of the Holy Spirit, in which only some excel -- are fruits ofthe Gospel. For it is God Who sent forth the Spirit of His Son into our hearts, and Who therekeeps on crying out: 'Abba, Father!'

Adoption, by God, precedes the testimony of adoption given specifically by the Holy Spirit --and He is the endowment and warranty of our adoption. Righteousness lies in faith -- and isobtained in the Spirit .

Thus Christians are to 'keep on walking in the Spirit' � and to keep on yielding themselves to be

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ruled by the Spirit of God. For these reasons, Calvin insists we must exert our utmost energyto obey the Spirit; keep on being led and indeed also ruled by the Spirit ; and keep onbearing His fruit (such as goodness, faithfulness, and lawabidingness).

Calvin taught that one will be free -- if one keeps on walking according to the Spirit from Whomall virtues and all good and well-regulated affections proceed. The only way this can be done,is when the Spirit of God gains the dominion...and manifests Himself by outward effects. Thus Christians keep on increasing, viz., through the Spirit , by way of progress. This is anefflux of their being strengthened with might by the Spirit inwardly -- as they keep on beingenabled and keep on receiving a stronger confidence for the future , while every part of theirsoul and body keeps on being consecrated to God. This requires that they joyfully keep onbeing filled with the Spirit -- with quite the very same regularity with which they daily eat anddrink also their own physical food.

In Calvin's 1558ff Sermons on Ephesians, he gives more details. The Spirit abides within us;gives us perseverance; seals us; reigns in our hearts; and strengthens us with quite invincibleconstancy. We shall never be destitute of Him, right till the end. We are His temples. Indeed, we are enriched again with the gifts that we were stripped of by the sin of Adam. We ought to be governed by His Spirit . We are brought to obey God, and are re-form-ed tonewness of life by His Spirit -- Who is dispensed to each one of His faithful.

He stirs us up so much the better to grow daily, and to be strengthened by the power of HisHoly Spirit increasingly and step by step at all times in this world . We, in turn, must showby our outward fruits that we are truly joined to Jesus and partake of His Spirit. We mustfill ourselves fearlessly with spiritual gifts of -- and drink our fill of -- God’s Spirit!

This must be done also in our marriages and our families -- so that there too we are led by theSpirit , even as we keep on praying always with all prayer and supplication in the Spirit. For weneed to be so stirred up, that the Spirit may teach us all things -- and so that we also pray to God, ravished with love for Him, from the bottom of our heart.

Also the later Calvin-istic Standards -- uphold Calvin's view of Adam's original holi-ness andwholeness and wholesomeness. They uphold too the need for the Christian to keep on beingsanctified by the Holy Spirit, in every aspect of human behaviour.

Thus Calvin's own Gallic Confession says "man was created pure" and that " the good workswhich we do, proceed from His Spirit." The Belgica says "it is impossible that this holy faithcan be unfruitful in man." The Heidelberger says that "God created man good...and in trueholiness" -- and that also fallen man must "again be received into favour" by God Who "renewsus also by His Holy Spirit." And the First Scottish Confession states God created "our first fatherAdam" with "wisdom, lordship, justice, free will, and clear knowledge."

The Calvinistic Irish Articles profess the divine and eternal Holy Spirit’s procession from theFather and the Son. They insist that the sanctifying Spir it of God is not extinguished in theregenerate -- and that saving faith in a believer is always accompanied with true repentance

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and good works. They state the latter are the fruits of faith -- and follow after justification. They maintain such are pleasing to God, accepted by Him in Christ, and spring from a true andliving faith. They explain that the works which God would have His people to walk in -- aresuch as He has commanded in His Holy Scriptures. And they are adamant that no Christianman whatsoever is freed from obedience to the Moral Law alias the Ten Commandments.

Also the Westminster Standards reflect the same Calvinistic teaching on the Holy Spirit.Thus the Westminster Confession says "all the Books of the Old and New Testaments...are givenby inspiration," and that man’s "full persuasion and assurance of the infallible truth and divineauthority thereof is from the inward work of the Holy Spirit bearing witness by and with theWord in our hearts....

"Nothing at any time is to be added" to Scripture -- "whether by new revelations of the Spiritor traditions of men." And though "the inward illumination of the Spirit" is "necessary forthe saving understanding of such things as are revealed in the Word." -- "the supreme Judge bywhich all controversies of religion are to be determined...can be no other but the Holy Spiritspeaking in the Scripture....

"In the unity of the Godhead, there be three persons"-- "God the Father, God the Son, and Godthe Holy Ghost.... The Holy Ghost [was and is and always shall be] eternally proceeding fromthe Father and the Son. The Spirit of truth...keeps on proceeding from the Father." Indeed, theelect "are justified, adopted, sanctified -- and kept by His power through faith unto salvation."

Now "it pleased God the Father, Son and Holy Ghost...to create or make [out] of nothing theworld and all things therein. 'The Spirit of God moved upon the [sur]face of the waters,' and'by His Spirit He has garnished the heavens.’ Job 33:4 says ‘The Spirit of God has mademe.’ And the Confession says that the Lord God "created man male and female" and "endued[them] with knowledge, righteousness, and true holiness after His Own image, having the Lawof God written in their hearts and power to fulfil it."

It further says that the infallible man, the Lord Jesus Christ, was "conceived by the power of theHoly Ghost. Jesus was "anointed with the Holy Spirit above measure"; and He was "throughthe eternal Spirit once offered up unto God." Dying for His elect, He keeps "effectuallypersuading them by His Spirit to believe and obey...[by] governing their hearts by His Word andSpirit, after saving them by the washing of regeneration and renewing of the Holy Ghost -- soeven "elect infants dying in infancy are regenerated and saved by Christ through the Spirit." Itis true that "others not elected may have some common operations of the Spirit; but they nevertruly come unto Christ, and therefore cannot be saved."

Even "the elect," however, are not justified -- until the Holy Spirit in due time actually appliesChrist to them. Thus they "receive the Spirit of adoption and are enabled to cry out: 'Abba,Father!' Then, those regenerated are farther sanctified -- really and personally -- through thevirtue of Christ's death and resurrection for them.

Especially the good works of believers are attributed to the Holy Spirit Who indwells them.

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Good works, done in obedience to God's Commandments, are the fruits and evidences of atrue and lively faith. There is required an actual in-flu -ence of the Spirit. Believers ought tobe diligent in stirring up the grace of God that is in them. Nevertheless, our best works..., asthey are good..., proceed from His Spirit . 'The fruit of the Spirit is love, joy, peace. Andthey persevere by the...abiding of the Spirit and of the seed of God within them.

Yet there is an infallible assurance of faith -- the testimony of the Spirit of adoption witnessingwith our spirits that we are the children of God. This "Spirit is the earnest of our inheritance,whereby we are sealed unto the day of redemption."

It is the duty of every one -- to give all diligence to make his calling and election sure [so] thatthereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness toGod, and in strength and cheerfulness in the duties of obedience. True believers may have theassurance shaken. Indeed, they may even backslide. Yet still, such believers "are never utterlydestitute of that seed of God and life of faith." And it is from this abiding seed of faith that --by the operation of the Spirit -- this assurance may in due time be revived.

Before the fall, God the Father through His Word the Son -- wrote His Law on Adam's heart; filled it with His Holy Spirit ; and en-du-ed him with power and ability to keep God’s Law. For the Spirit of Christ then kept -- and, among believers also today, keeps on subduing andenabling -- the will of man to do that freely and cheerfully which the will of God, revealed inthe Law, requires to be done. Indeed, the liberty of Christians is enlarged...in greaterboldness of access to the throne of grace -- and in fuller communications of the free Spirit ofGod than believers under the Law did ordinarily partake of.

Prayer, especially when public, may never be ecstatic. If vocal, it is to be expressed only "ina known tongue. For God is to be worshipped everywhere in spirit and in truth.

What, then, are the benefits which in this life do accompany or flow from justification, adoptionand sanctification? Such are: the assurance of God's love; peace of conscience; joy in the HolyGhost; increase of grace; and perseverance therein -- till the very end of our earthly life.

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